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HUMAN  NATURE, 


IN  ITS 


FOURFOLD  STATE; 

OF 

x  I 

PRIMITIVE  INTEGRITY, 

ENTIRE  DEPRAVITY,  BEGUN  RECOVERY,  AND 
CONSUMMATE  HAPPINESS  OR  MISERY; 

SUBSISTING  IN 

THE  PARENTS  OF  MANKIND  IN  PARADISE,  THE  UNREGENERATE,  THE  REGENE¬ 
RATE,  AND  ALL  MANKIND  IN  THE  FUTURE  STATE. 

IN  SEVERAL 

PRACTICAL  DISCOURSES. 


BY  THE 

REV.  THOMAS  BOSTON, 

LATE  MINISTER  OF  THE  GOSPEL  AT  ETTRICK. 


But  Jesus  did  not  commit  himself  unto  them,  because  he  knew  all  men  ;  and  needed 
not  that  tiny  should  testify  of  man,  for  he  knew  what  was  in  man  John  ii.  24,  25. 
Ye  know  not  what  manner  of  spirit  ye  are  of.  Luke  ix.  55. 

As  in  water,  face  answereth  to  lace,  so  the  heart  of  man  to  man.  Prov.  xxvii.  19. 


PHILADELPHIA : 

PRESBYTERIAN  BOARD  OF  PUBLICATION. 

JAMES  RUSSELL,  PUBLISHING  AGENT. 

1S41. 


4 


GiHmhL)  -  ,'|.i  f  •f 

PHILADELPHIA  i 

WILLIAM  S.  MARTIEN,  PRINTER. 


CONTENTS. 


I.  The  State  of  Innocence ;  or  Primitive  Integrity,  in  which 

Man  was  created. 

Man’s  Original  Righteousness  -  -  -  -  -  15 

Man’s  Original  Happiness  -----  20 

The  Doctrine  of  the  State  of  Innocence  applied  -  -  25 


II.  The  State  of  Nature  ;  or,  Entire  Depravity. 

Head  I. 


The  Sinfulness  of  Man’s  Natural  State  -  -  - 

The  Corruption  of  Man’s  Nature  proved 
Corruption  of  the  Understanding  - 
“  Will  -  -  -  -  - 

“  Affections  ------ 

“  Conscience  ------ 

“  Memory  ------- 

“  Body  ------ 

How  Man’s  Nature  became  corrupted  - 
Doctrine  of  the  Corruption  of  Nature  applied  - 
God’s  specially  noticing  our  Natural  Corruption  - 
Men  overlooking  their  N  atural  Sin  - 

Original  Sin  specially  noticed . 

Why  Original  Sin  is  to  be  specially  noticed  - 
How  to  get  a  View  of  the  Corruption  of  pur  Nature  - 


29 

33 

45 

59 

82 

83 

84 

85 
85 
88 

92 

93 

95 

96 
98 


Head  II. 

The  Misery  of  Man’s  Natural  State  -  -  -  -  99 

Man’s  Natural  State  is  a  State  of  Wrath  -  101 

Doctrine  of  the  State  of  Wrath  confirmed  and  vindicated  -  110 
Doctrine  of  the  Misery  of  Man’s  Natural  State  applied  114 
Alarm  to  the  Unregenerate  -  -  -  -  -  116 

Advices  how  to  flee  from  Wrath  -  -  -  122 

Duty  of  those  who  are  delivered  from  Wrath  -  -  -  123 


8 


CONTENTS. 


Head  III. 

Man’s  utter  Inability  to  recover  bimself  -  -  -  126 

Objections  to  Man’s  Inability  to  recover  himself  answered  1 34 


III.  The  State  of  Grace;  or ,  Begun  Recovery . 

Head  I. 

On  Regeneration  ------ 

Of  the  Nature  of  Regeneration . 

The  Mind  illuminated  ------ 

The  Will  renewed  ------- 

The  Affections  changed  -  -  -  -  - 

The  Conscience  renewed  ------ 

The  Memory  bettered  ------ 

A  Change  on  the  Body  ------ 

A  Change  in  the  Conversation  -  -  -  - 

Resemblance  between  Natural  and  Spiritual  Generation 
The  Doctrine  of  Regeneration  applied  -  - 

Cases  of  Christians  doubting  their  Regeneration  resolved  163 
Of  the  Necessity  of  Regeneration  -  -  -  -  -170 

Advices  to  the  Unregenerate  -  -  -  -  -  177 

Head  II. 

Mystical  Union  between  Christ  and  Believers  -  -  178 

General  View  of  the  Mystical  Union  -  -  -  -  179 

Our  Natural  and  Supernatural  Stock  -  -  -  -  182 

Adam  our  Natural  Stock  -  -  -  -  -  -183 

“  A  Degenerate  Stock  -----  183 
“  A  Dead  Stock  ------  185 

“  A  Killing  Stock . 187 

Christ  our  Supernatural  Stock — As  Mediator  -  -  188 

The  Elect  grafted  into  Christ  -  -  -  -  -  189 

How  the  Branches  are  cut  off  from  the  Natural  Stock  190 
How  a  Sinner  is  ingrafted  into  Christ  -  199 

Christ  apprehends  the  Sinner . 199 

Inferences . 201 

Benefits  flowing  from  a  Union  with  Christ — Justification  205 
“  Peace  with  God  and  Peace  of  Conscience  -  206 

“  Adoption . 209 

“  Sanctification  -  -  -  -  -  -  210 


-  139 
140 

-  144 
147 

-  150 
152 

-  153 
154 

-  154 
157 

-  160 


CONTENTS.  9 

“  Growth  in  Grace  -  -  -  -  -  -  214 

“  Fruitfulness  -  -  -  -  -  -  217 

“  Acceptance  -  -  -  -  -  -  -219 

“  Establishment  -  -  -  -  -  -  221 

“  Support  -------  223 

“  Care  of  the  Husbandman  -  -  -  -  226 

Duty  of  Saints  so  united  ------  228 

Sinners  partake  not  of  them  -  -  -  -  231 


IV.  The  Eternal  State;  or ,  State  of  Consummate  Happiness 

or  Misery . 

Head  I. 


Death  ----------  232 

Certainty  of  death  -------  233 

Man’s  Life  is  Vanity  -------  234 

Death — A  Glass  in  which  to  behold  the  Vanity  of  the 

World . 238 

“  A  Storehouse  for  Contentment  and  Patience  -  239 

4  A  Bridle  to  curb  the  Lust  -  -  -  240 

“  A  Spring  to  Christian  Resolution  -  -  -  243 

“  An  incitement  to  prepare  for  death  -  -  -  243 


Head  II. 

\ 

Difference  between  the  Righteous  and  the  Wicked  in  their 


Death  ---------  245 

Hopeless  State  of  the  Wicked  in  Death  -  -  -  246 

Cautions  against  False  Hopes  of  Heaven  -  252 

Exhortations  to  Sinners  to  forsake  their  Wickedness  -  254 

Hopeful  State  of  the  Godly  in  Death  ...  -  255 

An  Objection  answered  ------  259 

Cases  of  the  Uneasiness  of  Saints  in  View  of  Death  an¬ 
swered  --------  261 

Considerations  to  reconcile  Saints  to  Death  -  264 

Directions  how  to  prepare  for  Death  -  266 

Head  III. 

Of  the  Resurrection . 270 

Doctrine  of  the  Resurrection  asserted  -  270 

Certainty  of  the  Resurrection  -  -  -  -  -  ■  271 

Of  the  nature  of  the  Resurrection.  -  -  -  -  -  276 

Qualities  of  the  raised  Bodies  of  the  Saints  -  -  -  281 


CONTENTS. 


10 

Qualities  of  the  raised  Bodies  of  the  Wicked 
Comfort  to  the  People  of  God  - 
Terror  to  Unregenerate  Men 


-  284 
285 

-  286 


Head  IV. 


Of  the  General  Judgment  ------  288 

Christ  descending  from  Heaven  as  Judge  -  -  -  292 

The  Summons  to  Judgment  -----  293 

The  Judge  on  his  Throne  ------  294 

The  Appearance  of  the  Parties  -----  295 

The  Separation  between  the  Righteous  and  the  Wicked  -  296 
Trial  of  the  parties  -------  298 

The  Books  opened . 300 

Sentence  pronounced  on  the  Saints  -  -  -  -  303 

The  Saints  shall  judge  the  World . 305 

Sentence  of  Damnation  on  the  Ungodly  -  -  -  306 

The  General  Conflagration  ------  309 

Comfort  to  the  Saints  -  -  -  -  -  -  311 

Terror  to  Unbelievers  -  -  -  -  -  -  -312 

Exhortation  to  prepare  for  Judgment  -  -  -  -  314 


Head  V. 


The  Kingdom  of  Heaven  -  -  -  -  -  -315 

The  Saints  made  completely  happy  -  -  -  -  316 

Nature  of  the  Kingdom  of  Heaven  -  -  -  -  316 

The  Saints  Kingly  power  -  -  -  -  -  317 

“  Ensigns  of  Royalty  -  317 

“  Shall  be  clothed  in  white  Garments  -  -  318 

Heaven  represented  as  a  Country  -----  323 
The  Royal  City  -------  323 

The  Royal  Palace . -  -  324 

The  Palace  Garden  - , . 324 

The  Royal  Treasures  -  -  -  -  -  -  325 

The  Temple  -  --  --  --  -  325 

Society  in  the  Kingdom  of  Heaven  -  -  -  -  326 

The  Presence  of  God  and  of  the  Lamb  -  329 

Full  Enjoyment  of  God  and  of  the  Lamb  -  330 

The  Eternal  Duration  of  the  Kingdom  of  Heaven  -  338 

The  Saints’  Admission  into  the  Kingdom  -  338 

The  Quality  in  which  they  are  introduced  -  339 

Trial  of  the  Claim  to  the  Kingdom  -  -  -  -  341 

Duty  and  comfort  of  the  Heirs  thereof  -  -  -  343 

Exhortation  to  those  who  have  no  Right  to  the  Kingdom  -  344 


CONTENTS. 


11 


Head  VI. 


Of  Hell  -  -  -  -  p  -  -  -  -  -  345 

The  Curse  under  which  the  Damned  are  shut  up  -  -  347 

The  Misery  of  the  Damned  in  Hell  -  349 

The  Punishment  of  Loss  in  Hell . 350 

The  Punishment  of  Sense  in  Hell  -  355 

Society  with  Devils  -  -  -  -  -  -363 

The  Eternity  of  the  Misery  of  the  Damned  -  -  364 

A  Measuring  Reed  -------  369 

A  Balance  of  the  Sanctuary . 369 

Exhortations  to  flee  from  the  Wrath  to  come  -  -  -  370 


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HUMAN  NATURE 


IN  ITS 


FOURFOLD  STATE. 


STATE  I. 

NAMELY, 

THE  STATE  OF  INNOCENCE,  OR  PRIMITIVE  INTEGRITY 
IN  WHICH  MAN  WAS  CREATED. 

Lo !  this  only  have  I  found,  That  God  hath  made  man  upright;  but 
they  have  sought  out  many  inventions. — Eccles.  vii.  29. 

There  are  four  things  necessary  to  be  known  by  all  that 
would  see  heaven.  First,  What  man  was  in  the  state  of  inno¬ 
cence,  as  God  made  him.  Secondly,  What  he  is  in  the  state 
of  corrupt  nature,  as  he  has  unmade  himself.  Thirdly,  What 
he  must  be  in  the  state  of  grace,  as  created  in  Christ  Jesus  unto 
good  works,  if  ever  he  be  made  a  partaker  of  the  inheritance  of 
the  saints  in  light.  And  lastly,  What  he  shall  be  in  his  eter¬ 
nal  state,  as  made  by  the  Judge  of  all,  either  perfectly  happy, 
or  completely  miserable,  and  that  for  ever.  These  are  weighty 
points,  that  touch  the  vitals  of  practical  godliness,  from  which 
most  men,  and  even  many  professors,  in  these  dregs  of  time, 
are  quite  estranged.  I  design,  therefore,  under  the  divine  con¬ 
duct,  to  open  up  these  things,  and  apply  them. 

I  begin  with  the  first  of  them,  namely,  the  State  of  Inno¬ 
cence,  that,  beholding  man  polished  after  the  similitude  of  a 
palace,  the  ruins  may  the  more  affect  us ;  we  may  the  more  prize 
that  matchless  Person,  whom  the  Father  has  appointed  the  re¬ 
pairer  of  the  breach  ;  and  that  we  may,  with  fixed  resolves,  be¬ 
take  ourselves  to  that  way  which  leadeth  to  the  city  that  hath 
unmovable  foundations.  In  the  text  we  have  three  things: 

1.  The  State  of  innocence  wherein  man  was  created,  “  God 
hath  made  man  upright.”  By  man  here  we  are  to  understand  our 
first  parents;  the  original  pair,  the  root  of  mankind,  the  com-- 

2 


14 


THE  EXPLICATION  OF  THE  TEXT. 


pendized  world,  and  the  fountain  from  whence  all  generations 
have  streamed:  as  may  appear  by  comparing  Gen.  v.  1,2,  “  In 
the  day  that  God  created  man,  in  the  likeness  of  God  made  he 
him,  male  and  female  created  he  them,  and  blessed  them,  (as  the 
root  of  mankind)  and  called  their  name  Adam.”  The  original 
word  is  the  same  as  in  our  text ;  in  this  sense,  man  was  made  right 
(agreeable  to  the  nature  of  God,  whose  work  is  perfect)  without 
any  imperfection,  corruption,  or  principle  of  corruption  in  his 
body  or  soul.  He  was  made  upright,  that  is,  straight  with  the 
will  and  law  of  God,  without  any  irregularity  in  his  soul.  By  the 
set  it  got  in  its  creation,  it  directly  pointed  towards  God,  as  his 
chief  end;  which  straight  inclination  was  represented,  as  in  an 
emblem,  by  the  erect  figure  of  his  body,  a  figure  that  no  other 
living  creature  partakes  of.  What  David  was  in  a  gospel  sense, 
that  was  he  in  a  legal  sense,  one  according  to  God’s  own  heart, 
altogether  righteous,  pure  and  holy.  God  made  him  thus:  he 
did  not  first  make  him,  and  then  make  him  righteous:  but  in 
the  very  making  of  him,  he  made  him  righteous.  Original 
righteousness  was  con-created  with  him;  so  that  in  the  same 
moment  he  was  a  man,  he  was  a  righteous  man,  morally  good; 
with  the  same  breath  that  God  breathed  in  him  a  living  soul, 
he  breathed  in  him  a  righteous  soul. 

2.  Here  is  man’s  fallen  state :  “  But  they  have  sought  out 
many  inventions.”  They  fell  off  from  their  rest  in  God,  and  fell 
upon  seeking  inventions  of  their  own,  to  mend  their  case ;  and 
they  quite  marred  it.  Their  ruin  was  from  their  own  proper 
motion;  they  would  not  abide  as  God  made  them,  but  they 
sought  out  inventions  to  deform  and  undo  themselves. 

3.  Observe  here  the  certainty  and  importance  of  those  things, 
“  Lo  !  this  only  have  I  found,”  &c.  Believe  them,  they  are  the 
result  of  a  narrow  search,  and  a  serious  inquiry  performed  by  the 
wisest  of  men.  In  the  two  preceding  verses  Solomon  represents 
himself  as  in  quest  of  goodness  in  the  world,  but  the  issue  of  it 
was,  he  could  find  no  satisfying  issue  of  his  search  after  it ;  though 
it  was  not  for  want  of  pains ;  for  he  counted  one  by  one,  to  find  out 
the  account:  “  Behold,  this  have  I  found  (saith  the  Preacher)  to 
wit,  That  (as  the  same  word  is  read  in  our  text)  yet  my  soul 
seeketh,  but  I  find  not.”  He  could  make  no  satisfying  discovery 
of  it,  which  might  stay  his  inquiry.  He  found  good  men  very 
rare,  one,  as  it  were,  among  a  thousand ;  good  women,  more  rare, 
not  one  good  among  his  thousand  wives  and  concubines,  1  Kings 
xi.  3.  But  could  that  satisfy  the  grand  query,  “  Where  shall 
Wisdom  be  found  ?”  No,  it  could  not ;  (and  if  the  experience  of 
others  in  this  point  run  counter  to  Solomon’s,  as  it  is  no  reflection 
on  his  discerning,  it  can  as  little  decide  the  question  ;  which  will 
remain  undetermined  till  the  last  day.)  But,  amidst  all  this 
uncertainty,  there  is  one  point  found  out,  and  fixed  :  “  This  have 


OF  man’s  original  righteousness. 


15 


I  found.  ’  Ye  may  depend  upon  it  as  most  certain  truth,  and  be 
fully  satisfied  in  it :  “  Lo  this  !”  fix  your  eyes  upon  it,  as  a  matter 
worthy  of  most  deep  and  serious  regard ;  to  wit,  that  man’s  nature 
is  now  depraved,  but  that  depravation  was  not  from  God,  for 
“  He  made  man  upright;”  but  from  themselves,  “  They  have 
sought  out  many  inventions.” 

Doctrine — God  made  man  altogether  righteous. 

This  is  that  state  of  innocence  in  which  God  set  man  down 
in  the  world.  It  is  described  in  the  Holy  Scriptures  with  a  run¬ 
ning  pen,  in  comparison  of  the  following  states ;  for  it  was  of 
no  continuance,  but  passed  as  a  flying  shadow,  by  man’s  abusing 
the  freedom  of  his  own  will.  I  shall, 

First,  Inquire  into  the  righteousness  of  this  state  wherein  man 
was  created. 

Secondly,  Lay  before  you  some  of  the  happy  concomitants 
and  consequents  thereof. 

Lastly,  Apply  the  whole. 

of  man’s  original  righteousness. 

First,  As  to  the  righteousness  of  this  state,  consider,  that  as 
uncreated  righteousness,  the  righteousness  of  God  is  the  supreme 
rule ;  so  all  created  righteousness,  whether  of  man  or  angels, 
hath  respect  to  a  law  as  its  rule,  and  a  conformity  thereunto.  A 
creature  can  no  more  be  morally  independent  on  God,  in  its 
actions  and  powers,  than  it  can  be  naturally  independent  on  him. 
A  creature,  as  a  creature,  must  acknowledge  the  Creator’s  will 
as  its  supreme  law ;  for,  as  it  cannot  be  without  him,  so  it  must 
not  be  but  for  him,  according  to  his  will :  yet  no  law  obliges 
until  it  be  revealed.  And  hence  it  follows,  that  there  was  a  law 
which  man,  as  a  rational  creature,  was  subjected  to  in  his  creation ; 
and  that  this  law  was  revealed  to  him.  “  God  made  man  upright,” 
says  the  text.  This  presupposeth  a  law  to  which  he  was  conform- 
ed  in  his  creation ;  as  when  any  thing  is  made  regular,  or  according 
to  rule  of  necessity,  the  rule  itself  is  presupposed.  Whence  we 
may  gather,  that  this  law  was  no  other  than  the  eternal  indispen¬ 
sable  law  of  righteousness,  observed  in  all  points  by  the  second 
Adam,  opposed  by  the  carnal  mind,  some  notions  of  which  re¬ 
main  yet  among  the  Pagans,  who,  “  having  not  the  law,  are  a 
law  unto  themselves,”  Rom.  ii.  15.  In  a  word,  this  law  is  the 
very  same  which  was  afterwards  summed  up  in  the  Ten  Com¬ 
mandments,  and  promulgated  on  mount  Sinai  to  the  Israelites, 
called,  by  us,  the  moral  law  :  and  man’s  righteousness  consisted 
in  conformity  to  this  law  or  rule.  More  particularly,  there  is  a 
twofold  conformity  required  of  a  man  :  a  conformity  of  the  powers 
of  his  soul  to  the  law,  which  you  may  call  habitual  righteousness ; 


16 


OF  man’s  original  righteousness. 


and  a  conformity  of  all  his  actions  to  it,  which  is  actual  righteous¬ 
ness.  Now  God  made  man  habitually  righteous  ;  man  was  to 
make  himself  actually  righteous ;  the  former  was  the  stock  God 
put  into  his  hand  ;  the  latter,  the  improvement  he  should  have 
made  of  it.  The  sum  of  what  I  have  said,  is,  that  the  righteous¬ 
ness  wherein  man  was  created  was  the  conformity  of  all  the 
faculties  and  powers  of  his  soul  to  the  moral  law.  This  is  what 
we  call  original  righteousness,  which  man  was  originally  endued 
with.  We  may  take  it  up  in  these  three  things. 

First,  Man’s  understanding  was  a  lamp  of  light.  He  had 
perfect  knowledge  of  the  law,  and  of  his  duty  accordingly :  he 
was  made  after  God’s  image,  and  consequently  could  not  want 
knowledge,  which  is  a  part  thereof,  Col.  iii.  10.  “  The  new  man 
is  renewed  in  knowledge,  after  the  image  of  him  that  created 
him.”  And  indeed  this  was  necessary,  to  fit  him  for  universal 
obedience,  seeing  no  obedience  can  be  according  to  the  law, 
unless  it  proceed  from  a  sense  of  the  commandment  of  God  re¬ 
quiring  it.  It  is  true,  Adam  had  not  the  law  written  upon  tables 
of  stone,  but  it  was  written  upon  his  mind,  the  knowledge  thereof 
being  con-created  with  him.  God  impressed  it  upon  his  soul,  and 
made  him  a  law  to  himself,  as  the  remains  of  it  among  the 
heathens  do  testify,  Rom.  ii.  14,  15.  And  seeing  man  was  made 
to  be  the  mouth  of  the  creation,  to  glorify  God  in  his  works,  we 
have  ground  to  believe  he  had  naturally  an  exquisite  knowledge 
of  the  works  of  God.  We  have  a' proof  of  this,  in  his  giving 
names  to  the  beasts  of  the  field,  and  the  fowls  of  the  air,  and 
these  such  as  express  their  nature.  Whatsoever  Adam  “  called 
every  living  creature  that  was  the  name  thereof,”  Gen.  ii.  19. 
And  the  dominion  which  God  gave  him  over  the  creatures, 
soberly  to  use  and  dispose  of  them  according  to  his  will,  (still 
in  subordination  to  the  will  of  God)  seems  to  require  no  less 
than  a  knowledge  of  their  natures.  And  besides  all  this,  his 
perfect  knowledge  of  the  law,  proves  his  knowledge  in  the 
management  of  civil  affairs,  which  in  respect  of  the  law  of  God, 
“  a  good  man  will  guide  with  discretion,”  Psal.  cxii.  5. 

Secondly,  His  will  lay  straight  with  the  will  of  God,  Eph.  iv. 
24.  There  was  no  corruption  in  his  will,  no  bent  nor  inclination 
to  evil;  for  that  is  sin  properly  and  truly  so  called;  hence  the 
apostle  says,  Rom.  viii.  7.  “I  had  not  known  sin,  but  by  the  law ; 
for  I  had  not  known  lust,  except  the  law  had  said,  Thou  shalt  not 
covet.”  An  inclination  to  evil  is  really  a  fountain  of  sin,  and 
therefore  inconsistent  with  that  rectitude  and  uprightness  which 
the  text  expressly  says  he  was  endued  with  at  his  creation.  The 
will  of  man  then  was  directed  and  naturally  inclined  to  God  and 
goodness,  though  mutably.  It  was  disposed,  by  its  original  make, 
to  follow  the  Creator’s  will,  as  the  shadow  does  the  body;  and 
was  not  left  in  an  equal  balance  to  good  and  evil :  for  at  that  rate 


OF  man’s  original  righteousness. 


17 


he  had  not  been  upright,  nor  habitually  conformed  to  the  law, 
which  in  no  moment  can  allow  the  creature,  not  to  be  inclined 
towards  God  as  his  chief  end,  more  than  it  can  allow  man  to  be  a 
God  to  himself.  The  law  was  impressed  upon  Adam’s  soul;  now 
this  according  to  the  new  covenant,  by  which  the  image  of  God  is 
repaired,  consists  in  two  things :  1 .  Putting  the  law  into  the  mind, 
denoting  the  knowledge  of  it :  2.  Writing  it  in  the  heart,  denoting 
inclinations  in  the  will,  answerable  to  the  commands  of  the  law, 
Heb.  viii.  10.  So  that,  as  the  will,  when  we  consider  it  as  renewed 
by  grace,  is  by  that  grace  natively  inclined  to  the  saints’  holiness 
in  all  its  parts  which  the  law  requires ;  so  was  the  will  of  man 
(when  we  consider  him  as  God  made  him  at  first)  endued  with 
natural  inclinations  to  every  thing  commanded  by  the  law.  For 
if  the  regenerate  are  partakers  of  the  divine  nature,  as  undoubted¬ 
ly  they  are,  for  so  says  the  Scripture,  2  Pet.  i.  4,  and  if  this  di¬ 
vine  nature  can  import  no  less  than  inclinations  of  the  heart  to 
holiness :  then  surely  Adam’s  will  could  not  want  this  inclination ; 
for  in  him  the  image  of  God  was  perfect.  It  is  true,  it  is  said, 
Rom.  ii.  14,  15,  “  That  the  gentiles  show  the  work  of  the  law 
written  in  their  hearts;”  but  this  denotes  only  their  knowledge 
of  that  law,  such  as  it  is ;  but  the  Apostle  to  the  Hebrews,  in  the 
text  cited,  takes  the  word  heart  in  another  sense,  distinguishing 
it  plainly  from  the  mind.  And  it  must  be  granted,  that,  when 
God  promises  in  the  new  covenant,  “  To  write  his  law  in  the 
hearts  of  his  people,”  it  imports  quite  another  thing  than  that 
which  heathens  have ;  for  though  they  have  notions  of  it  in  their 
minds,  yet  their  hearts  go  another  way ;  their  will  has  got  a  set 
and  a  bias  quite  contrary  to  that  law ;  and,  therefore,  the  expres¬ 
sion  suitable  to  the  present  purpose,  must  needs  import,  besides 
these  motions  of  the  mind,  inclinations  of  the  will  going  along 
therewith ;  which  inclinations,  though  mixed  with  corruption  in 
the  regenerate,  were  pure  and  unmixed  in  upright  Adam  In  a 
word,  as  Adam  knew  his  master’s  pleasure  in  the  matter  of 
duty,  so  his  will  stood  inclined  to  what  he  knew. 

Thirdly,  His  affections  were  orderly,  pure,  and  holy;  which 
is  a  necessary  part  of  that  uprightness  wherein  man  was  created. 
The  apostle  has  a  petition,  2  Thess.  iii.  5.  “  The  Lord  direct 

your  hearts,  unto  the  love  of  God that  is,  “  The  Lord  straight¬ 
en  your  hearts,  or  make  them  lie  straight  to  the  love  of  God 
and  our  text  tells  us,  man  was  thus  made  straight.  “  The  new 
man  is  created  in  righteousness  and  true  holiness,”  Eph.  iv.  24. 
Now  this  holiness,  as  it  is  distinguished  from  righteousness,  may 
import  the  purity  and  orderliness  of  the  affections.  And  thus  the 
Apostle,  1  Tim.  ii.  8,  will  have  men  to  pray,  “  Lifting  up  holy 
hands,  without  wrath  and  doubting:”  because,  as  troubled  water 
is  unfit  to  receive  the  image  of  the  sun,  so  the  heart,  filled  with 
impure  and  disorderly  affections,  is  not  fit  for  divine  communica- 

2* 


18 


OF  man’s  original  righteousness. 


tions.  Man’s  sensitive  appetite  was  indeed  naturally  carried  out 
towards  objects  grateful  to  the  senses.  For  seeing  man  was 
made  up  of  body  and  soul,  and  God  made  this  man  to  glorify 
and  enjoy  him,  and  for  this  end  to  use  his  good  creatures  in 
subordination  to  himself,:  it  is  plain  that  man  was  naturally 
inclined  both  to  spiritual  and  sensible  good ;  yet  to  spiritual  good, 
the  chief  good,  as  his  ultimate  end.  And,  therefore,  his  sensitive 
motions  and  inclinations,  were  subordinate  to  his  reason  and 
will,  which  lay  straight  with  the  will  of  God,  and  were  not,  in 
the  least,  contrary  to  the  same.  Otherwise  he  should  have  been 
made  up  of  contradictions ;  his  soul  being  naturally  inclined  to 
God  as  the  chief  end,  in  the  superior  part  thereof ;  and  the 
same  soul  inclined  to  the  creature  as  the  chief  end  in  the 
inferior  part  thereof,  as  they  call  it ;  which  is  impossible ;  for 
man,  at  the  same  instant,  cannot  have  two  chief  ends.  Man’s 
affections,  then,  in  his  primitive  state,  were  pure  from  all  defile¬ 
ment,  free  from  all  disorder  and  distemper,  because,  in  all  their 
motions,  they  were  duly  subjected  to  his  clear  reason,  and  his 
holy  will.  He  had  also  an  executive  power  answerable  to  his 
will ;  a  power  to  do  the  good  which  he  knew  should  be  done, 
and  which  he  inclined  to  do,  even  to  fulfil  the  whole  law  of  God. 
If  it  had  not  been  so,  God  would  not  have  required  of  him 
perfect  obedience ;  for  to  say  that  “  The  Lord  gathereth  where 
he  hath  not  strawed,”  is  but  the  blasphemy  of  a  wicked  heart, 
against  a  good  and  bountiful  God,  Matt.  xxv.  24. 

From  what  has  been  said,  it  may  be  gathered,  that  the  origi¬ 
nal  righteousness  explained,  was  universal  and  natural;  yet 
mutable. 

First,  It  was  universal ;  both  with  respect  to  the  subject  of  it, 
the  whole  man :  and  the  object  of  it,  the  whole  law.  Universal  I 
say,  with  respect  to  the  subject  of  it ;  for  this  righteousness  was 
diffused  through  the  whole  man;  it  was  a  blessed  leaven  that 
leavened  the  whole  lump.  There  was  not  one  wrong  pin  in  the 
tabernacle  of  human  nature,  when  God  set  it  up,  however  shah- 
tered  it  is  now.  Man  was  then  holy  in  soul,  body,  and  spirit: 
while  the  soul  remained  untainted,  its  lodging  was  kept  pure  and 
undefiled :  the  members  of  the  body  were  consecrated  vessels, 
and  instruments  of  righteousness.  A  combat  betwixt  flesh  and 
spirit,  reason  and  appetite ;  nay  the  least  inclination  to  sin,  lust 
of  the  flesh  in  the  inferior  part  of  the  soul,  was  utterly  incon¬ 
sistent  with  this  uprightness,  in  which  man  was  created:  and  has 
been  invented  to  veil  the  corruption  of  man’s  nature,  and  to 
obscure  the  grace  of  God  in  Jesus  Christ :  it  looks  very  like  the 
language  of  fallen  Adam,  laying  his  own  sin  at  his  Maker’s  door, 
Gen.  iii.  12.  “  The  woman  whom  thou  gavest  to  be  with  me, 

she  gave  me  of  it,  and  I  did  eat.”  But  as  this  righteousness  was 
universal  in  respect  of  the  subject,  because  it  spread  through  the 


OF  man’s  original  righteousness. 


19 


whole  man,  so  also  it  was  universal,  in  respect  of  the  object,  the 
holy  law  :  There  was  nothing  in  the  law,  but  what  was  agree¬ 
able  to  his  reason  and  will,  as  God  made  him  ithou  sin  has  now 
set  him  at  odds  with  it :  his  soul  was  shapen  out,  in  length  andA 
breadth  to  the  commandment,  though  exceeding  broad :  so  that 
this  original  righteousness  was  not  only  perfect  in  parts,  but  in 
degrees. 

Secondly,  As  it  was  universal,  so  it  was  natural  to  him  and 
not  supernatural  in  that  state.  Not  that  it  was  essential  to  man, 
as  man  ;  for  then  he  could  not  have  lost  it,  without  the  loss  of  his 
very  being ;  but  it  was  con-natural  to  him.  He  was  created  with 
it,  and  it  was  necessary  to  the  perfection  of  man,  as  he  came  out 
of  the  hand  of  God :  necessary  to  constitute  him  in  a  state  of 
integrity.  Yet, 

Thirdly,  It  was  mutable :  it  was  a  righteousness  that  might 
be  lost,  as  is  manifested  by  the  doleful  event.  His  will  was  not 
absolutely  indifferent  to  good  or  evil ;  God  set  it  towards  good 
only  ;  yet  he  did  not  fix  and  confirm  its  inclinations,  that  it  could 
not  alter.  No,  it  was  movable  to  evil :  and  that  only  by  man 
himself.  God  having  given  him  sufficient  power  to  stand  in  this 
integrity,  if  he  had  pleased :  let  no  man  blame  God’s  works  in 
this  ;  for  if  Adam  had  been  unchangeably  righteous,  he  behoved 
to  have  been  so  either  by  nature,  or  by  free  gift ;  by  nature  he 
could  not  be  so,  for  that  is  proper  to  God,  and  incommunicable 
to  any  creature  :  if  by  free  gift,  then  no  wrong  was  done  him,  in 
withholding  of  what  he  could  not  crave.  Confirmation  in  a 
righteous  state,  is  a  reward  of  grace,  given  upon  continuing 
righteous  through  the  state  of  trial ;  and  would  have  been  given 
to  Adam,  if  he  had  stood  out  the  time  appointed  for  probation  by 
the  Creator;  and  accordingly  is  given  to  the  saints,  upon  the 
account  of  the  merits  of  Christ,  who  was  obedient  even  to  the 
death.  And  herein  believers  have  the  advantage  of  Adam,  that 
they  can  never  totally  or  finally  fall  away  from  grace. 

Thus  was  man  made  originally  righteous,  being  created  in 
God’s  own  image,  Gen.  i.  27,  which  consists  in  the  positive 
qualities  of  knowledge,  righteousness,  and  holiness,  Col.  iii.  10. 
Ephes.  iv.  24.  All  that  God  made  was  very  good,  according 
to  their  several  natures,  Gen.  i.  31.  And  so  was  man  morally 
good,  being  made  after  the  image  of  Him  who  is  “  good  and  up¬ 
right,”  Psal.  xxv.  8.  Without  this,  he  could  not  have  answered 
the  great  end  of  his  creation,  which  was  to  know,  love,  and  serve 
his  God,  according  to  his  will.  Nay,  he  could  not  be  created 
otherwise ;  for  he  behoved  either  to  be  conformed  to  the  law,  in 
his  powers,  principles,  and  inclinations,  or  not:  if  he  was,  then 
he  was  righteous ;  and  if  not,  he  was  a  sinner,  which  is  absurd 
and  horrible  to  imagine. 


20 


OF  man’s  original  happiness. 

Secondly,  I  shall  lay  before  you  some  of  those  things  which 
did  accompany  or  flow  from  the  righteousness  of  man’s  primitive 
state.  Happiness  is  the  result  of  holiness  :  and  as  it  was  a  holy, 
so  it  was  a  happy  state. 

First,  Man  was  then  a  very  glorious  creature.  We  have 
reason  to  suppose,  that  as  Moses’  face  shone  when  he  came  down 
from  the  mount ;  so  man  had  a  very  lightsome  and  pleasant 
countenance,  and  beautiful  body,  while  as  yet  there  was  no 
darkness  of  sin  in  him  at  all.  But  seeing  God  himself  is  glorious 
in  holiness,  Exod.  xv.  11,  surely  that  spiritual  comeliness  the 
Lord  put  upon  man  at  his  creation,  made  him  a  very  glorious 
creature.  0  how  did  light  shine  in  his  holy  conversation,  to  the 
glory  of  the  Creator  !  while  every  action  was  but  the  darting 
forth  of  a  ray  and  beam  of  that  glorious,  unmixed  light  which 
God  had  set  up  in  his  soul ;  while  that  lamp  of  love,  lighted  from 
heaven,  continued  burning  in  his  heart,  as  in  the  holy  place  ;  and 
the  law  of  the  Lord  put  in  his  inward  parts  by  the  finger  of  God, 
was  kept  by  him  there,  as  in  the  most  holy.  There  was  no  im¬ 
purity  to  be  seen  without ;  no  squint-look  in  the  eyes,  after  any 
unclean  thing ;  the  tongue  spoke  nothing  but  the  language  of 
Heaven ;  and  in  a  word,  “  The  King’s  Son  was  all  glorious 
within,  and  his  clothing  of  wrought  gold.” 

Secondly,  He  was  the  favourite  of  Heaven  :  He  shone  brightly 
in  the  image  of  God,  who  cannot  but  love  his  own  image, 
wherever  it  appears.  While  he  was  alone  in  the  world  he  was 
not  alone,  for  God  was  with  him  :  his  communion  and  fellowship 
was  with  his  Creator,  and  that  immediately ;  for  as  yet  there 
was  nothing  to  turn  away  the  face  of  God  from  the  work  of  his 
own  hands  :  seeing  sin  had  not  as  yet  entered,  which  alone  could 
make  the  breach. 

By  the  favour  of  God,  he  was  advanced  to  be  confederate 
with  Heaven,  in  the  first  covenant,  called  the  Covenant  of  W orks. 
God  reduced  the  law,  which  he  gave  in  his  creation,  into  the 
form  of  a  covenant,  whereof  perfect  obedience  was  the  condition ; 
life  was  the  thing  promised,  and  death  the  penalty.  As  for  the 
condition  one  great  branch  of  the  natural  law,  that  man  should 
believe  whatsoever  God  should  reveal,  and  do  whatsoever  he 
should  command  :  accordingly,  God  making  this  covenant  with 
man,  extended  his  duty  to  the  not  eating  of  the  Tree  of  Know¬ 
ledge  of  Good  and  Evil;  and  the  law  thus  extended,  was  the 
rule  of  man’s  covenant-obedience.  How  easy  were  these  terms 
to  him,  who  had  the  natural  law  written  on  his  heart ;  and  that 
inclining  him  to  obey  this  positive  law,  revealed  to  him,  it  seems, 


OF  man’s  original  happiness. 


21 


by  an  audible  voice,  Gen.  ii.  16,  the  matter  whereof  was  so 
very  easy.  And  indeed  it  was  highly  reasonable  that  the  rule  and 
matter  of  his  covenant-obedience  should  be  thus  extended :  that 
which  was  added,  being  a  thing  in  itself  indifferent,  where  his 
obedience  was  to  turn  upon  the  precise  point  of  the  will  of  God, 
the  plainest  evidence  of  true  obedience,  and  it  being  in  an  exter¬ 
nal  thing,  wherein  his  obedience  or  disobedience  would  be  most 
clear  and  conspicuous. 

Now,  upon  this  condition,  God  promised  him  life;  the  conti¬ 
nuance  of  natural  life  in  the  union  of  soul  and  body ;  and  of 
spiritual  life  in  the  favour  of  his  Creator;  he  promised  him  also 
eternal  life  in  heaven,  to  have  been  entered  into  when  he  should 
have  passed  the  time  of  his  trial  upon  earth,  and  the  Lord  should 
see  meet  to  transport  him  into  the  upper  Paradise.  This  promise 
of  life  was  included  in  the  threatening  of  death  mentioned,  Gen. 

ii.  17.  For  while  God  says,  “  In  the  day  thou  eatest  thereof,  thou 
shalt  surely  die:”  it  is  in  effect,  “  If  thou  dost  not  eat  of  it  thou 
shalt  surely  live  And  this  was  sacramentally  confirmed  by 
another  tree  in  the  garden,  called  therefore  the  Tree  of  Life  which 
he  was  debarred  from,  when  he  had  sinned,  Gen.  iii.  22,  23. 
“ — Lest  he  put  forth  his  hand,  and  take  also  of  the  Tree  of  Life 
and  eat  and  live  for  ever.  Therefore  the  Lord  God  sent  him 
forth  from  the  garden  of  Eden.”  Yet  if  is  not  to  be  thought,  that 
man’s  life  and  death  did  hang  only  on  this  matter  of  the  forbid¬ 
den  fruit,  but  on  the  whole  law ;  for  so  says  the  Apostle,  Gal. 

iii.  10.  “  It  is  written,  Cursed  is  every  one  that  continued!  not 
in  all  things  which  are  written  in  the  Book  of  the  Law,  to  do 
them.”  That  of  the  forbidden  fruit  was  a  revealed  part  of 
Adam’s  religion ;  and  so  behoved  expressly  to  be  laid  before 
him :  but  as  to  the  natural  law,  he  naturally  knew  death  to  be 
the  reward  of  disobedience ;  for  the  very  heathens  were  not 
ignorant  of  this  :  “  Knowing  the  judgment  of  God,  that  they 
which  commit  such  things  are  worthy  of  death,”  Rom.  i.  32. 
And,  moreover,  the  promise  included  in  the  threatening,  secured 
Adam’s  life  according  to  the  covenant,  as  long  as  he  obeyed  the 
natural  law,  with  the  addition  of  that  positive  command  ;  so  that 
he  needed  nothing  to  be  expressed  to  him  in  the  covenant,  but 
what  concerned  the  eating  of  the  forbidden  fruit.  That  eternal 
life  in  heaven  was  promised  in  this  covenant,  is  plain  from  this 
that  the  threatening  was  of  eternal  death  in  hell ;  to  which 
when  man  had  made  himself  liable,  Christ  was  promised,  by 
his  death  to  purchase  eternal  life :  and  Christ  himself  expounds 
the  promise  of  the  Covenant  of  Works  of  eternal  life,  while  he 
promises  the  condition  of  that  covenant  to  a  proud  young  man, 
who,  though  he  had  not  Adam’s  stock,  yet  would  needs  enter 
into  life  in  the  way  of  working,  as  Adam  was  to  have  done  under 


22 


OF  man’s  original  happiness. 


this  covenant,  Matt.  xix.  17.  “If  thou  wilt  enter  into  life  (viz. 
eternal  life  by  doing,  ver.  16,)  keep  the  commandments.” 

The  penalty  was  death,  Gen.  ii.  27.  “  In  the  day  that  thou 

eatest  thereof  thou  shalt  surely  die.”  The  death  threatened  was 
such  as  the  life  promised  was  ;  and  that  most  justly,  to  wit,  tem¬ 
poral,  spiritual,  and  eternal  death.  The  event  is  a  commentary 
on  this  :  for  the  very  day  he  did  eat  thereof,  he  was  a  dead  man 
in  law  ;  but  the  execution  was  stopped,  because  of  his  posterity 
then  in  his  loins  ;  and  another  covenant  was  prepared  ;  however, 
that  day  his  body  got  its  death- wound,  and  became  mortal. 
Death  also  seized  his  soul :  he  lost  his  original  righteousness  and 
the  favour  of  God  ;  witness  the  gripes  and  throes  of  conscience, 
which  made  him  hide  himself  from  God.  And  he  became  liable 
to  eternal  death,  which  would  have  actually  followed  of  course, 
if  a  mediator  had  not  been  provided,  who  found  him  bound  with 
the  cords  of  death,  as  a  malefactor  ready  to  be  led  to  execution. 
Thus  you  have  a  short  description  of  the  covenant,  into  which 
the  Lord  brought  man,  in  the  estate  of  innocence. 

And  seemeth  it  a  small  thing  unto  you,  that  earth  was  thus 
confederate  with  heaven?  This  could  have  been  done  to  none 
but  him  whom  the  king  of  heaven  delighted  to  honour.  It 
was  an  act  of  grace  worthy  of  the  gracious  God  whose  fa¬ 
vourite  he  was;  for  there  was  grace  and  free  favour  in  the 
first  covenant,  though  “  the  exceeding  riches  of  grace,”  (as  the 
Apostle  calls  it,  Eph.  ii.  7,)  was  reserved  for  the  second.  It 
was  certainly  an  act  of  grace,  favour,  an  admirable  conde¬ 
scension  in  God,  to  enter  into  a  covenant,  and  such  a  covenant 
with  his  own  creature.  Man  was  not  at  his  own,  but  God’s 
disposal :  nor  had  he  any  thing  to  work  with,  but  what  he  had 
received  from  God.  There  was  no  proportion  betwixt  the 
work  and  the  promised  reward.  Before  that  covenant,  man 
was  bound  to  perfect  obedience,  in  virtue  of  his  natural  de¬ 
pendence  on  God:  and  death  was  naturally  the  wages  of  sin; 
which  the  justice  of  God  could  and  would  have  required,  though 
there  had  never  been  any  covenant  betwixt  God  and  man.  But 
God  was  free;  man  could  never  have  required  eternal  life  as 
the  reward  of  his  work,  if  there  had  not  been  such  a  covenant. 
God  was  free  to  have  disposed  of  his  creature  as  he  saw  meet: 
and  if  he  had  stood  in  his  integrity  as  long  as  the  world  should 
stand,  and  there  had  been  no  covenant  promising  eternal  life 
to  him  upon  his  obedience,  God  might  have  withdrawn  his  sup¬ 
porting  hand  at  last,  and  so  made  him  creep  back  into  the 
womb  of  nothing,  whence  almighty  power  had  drawn  him  out. 
And  what  wrong  could  there  have  been  in  this,  while  God 
should  have  taken  back  what  he  freely  gave  ?  But  now  the 
covenant  being  made,  God  becomes  debtor  to  his  own  faithful¬ 
ness  :  if  man  will  work,  he  may  crave  the  reward  on  the  ground 


OF  man’s  original  happiness. 


23 


of  the  covenant.  Well  might  the  angels  then,  upon  his  being 
raised  to  his  dignity,  have  given  him  that  salutation,  “  Hail 
thou  that  art  highly  favoured,  the  Lord  is  with  thee.” 

Thirdly,  God  made  him  lord  of  the  world,  prince  of  the  in¬ 
ferior  creatures,  universal  lord  and  emperor  of  the  whole  earth. 
His  Creator  gave  him  dominion  over  the  fish  of  the  sea,  and 
over  the  fowls  of  the  air,  over  all  the  earth,  yea,  and  every 
living  thing  that  liveth  upon  the  earth :  “  He  put  all  things  un¬ 
der  his  feet,”  Psal.  viii.  6,  7,  8.  He  gave  him  a  power  soberly 
to  use  and  dispose  of  the  creatures  in  the  earth,  sea,  and  air. 
Thus  man  was  God’s  deputed  governor  in  the  lower  world ;  and 
this  his  dominion  was  an  image  of  God’s  sovereignty.  This 
was  common  to  the  man  and  woman ;  but  the  man  had  one 
thing  peculiar  to  him,  to  wit,  that  he  had  dominion  over  the 
woman  also,  1  Cor.  xi.  7.  Behold  how  the  creatures  came  to 
him  to  own  their  subjection,  and  to  do  him  homage  as  their 
lord;  and  quietly  stood  before  him,  till  he  pul  names  on  them 
as  his  own,  Gen.  ii.  19.  Man’s  face  struck  an  awe  upon  them; 
the  stoutest  creatures  stood  astonished,  tamely  and  quietly 
adoring  him  as  their  lord  and  ruler.  Thus  was  man  “  crowned 
with  glory  and  honour,”  Psal.  viii.  5.  The  Lord  dealt  most 
liberally  and  bountifully  with  him,  “  put  all  things  under  his 
feet;”  only  he  kept  one  thing,  one  tree  in  the  garden,  out  of 
his  hands,  even  the  tree  of  knowledge  of  good  and  evil. 

But  you  may  say,  And  did  he  grudge  him  this?  I  answer, 
nay ;  but  when  he  had  made  him  thus  holy  and  happy,  he  gra¬ 
ciously  gave  him  this  restriction,  which  was  in  its  own  nature, 
a  prop  and  stay  to  keep  him  from  falling.  And  this  I  say  upon 
these  three  grounds:  1.  As  it  was  most  proper  for  the  honour 
of  God,  who  had  made  man  lord  of  the  lower  world,  to  assert 
his  sovereign  dominion  over  all,  by  some  particular  visible 
sign;  so  it  was  most  proper  for  man’s  safety.  Man,  being  set 
down  in  a  beautiful  paradise,  it  was  an  act  of  infinite  wisdom, 
and  of  grace  too,  to  keep  from  him  one  single  tree,  as  a  visi¬ 
ble  testimony  that  he  must  hold  all  of  his  creator,  as  his  great 
Landlord;  that  so  while  he  saw  himself  lord  of  the  creature, 
he  might  not  forget  that  he  was  still  God’s  subject.  2.  This 
was  a  memorial  of  his  mutable  state,  given  to  him  from 
Heaven,  to  be  laid  up  by  him  for  his  great  caution:  for  man 
was  created  with  a  free  will  to  good,  which  the  Tree  of  Life 
was  an  evidence  of ;  but  his  will  was  also  free  to  evil,  and  the 
forbidden  Tree  was  to  him  a  memorial  thereof.  It  was  in  a 
manner,  a  continual  watch-word  to  him  against  evil,  a  beacon 
set  up  before  him,  to  bid  him  beware  of  dashing  himself  to 
pieces  on  the  rock  of  sin.  3.  God  made  man  upright,  direct¬ 
ed  towards  God  as  the  chief  end.  He  set  him  like  Moses,  on 
the  top  of  the  hill,  holding  up  his  hands  to  heaven;  and  as 


24 


OF  man’s  original  happiness. 


Aaron  and  Hur  stayed  up  Moses’  hands,  Exod.  xvii.  10,  11, 12. 
so  God  gave  man  an  erect  figure  of  body,  and  forbid  him  the 
eating  of  this  tree:  to  keep  him  in  that  posture  of  uprightness 
wherein  he  was  created.  God  made  the  beasts  looking  down 
towards  the  earth,  to  show  that  their  satisfaction  might  be 
brought  from  thence ;  accordingly  it  does  afford  them  what 
is  commensurable  to  their  appetite;  but  the  erect  figure  of 
man’s  body,  which  looketh  upward,  showed  him  that  his  hap¬ 
piness  lay  above  him  in  God,  and  that  he  was  to  expect  it 
from  heaven,  and  not  from  earth.  Now  this  fair  Tree,  of 
which  he  was  forbidden  to  eat,  taught  him  the  same  lesson; 
that  his  happiness  lay  not  in  the  enjoyment  of  the  creatures,  for 
there  was  a  want  even  in  Paradise :  so  that  the  forbidden  tree 
was  in  effect  the  hand  of  all  creatures,  pointing  man  away  from 
themselves  to  God  for  happiness :  it  was  a  sign  of  emptiness 
hung  before  the  door  of  the  creation,  with  this  inscription : 
This  is  not  your  rest. 

Fourthly,  As  he  had  a  perfect  tranquillity  within  his  own 
breast,  so  he  had  a  perfect  calm  without;  his  heart  had  nothing 
to  reproach  him  with ;  conscience  then  had  nothing  to  do,  but 
to  direct,  approve,  and  feast  him ;  and  without,  there  was  no¬ 
thing  to  annoy  him;  the  happy  pair  lived  in  perfect  amity ;  and 
though  their  knowledge  was  vast,  true,  and  clear,  they  knew 
no  shame;  though  they  -were  naked,  there  were  no  blushes  in 
their  faces;  for  sin,  the  seed  of  shame,  was  not  yet  sown, 
Gen,  ii.  25,  and  their  beautiful  bodies  were  not  capable  of  in¬ 
juries  from  the  air;  so  they  had  no  need  of  clothes,  which  are 
originally  the  badges  of  our  shame ;  they  were  liable  to  no 
diseases,  nor  pains ;  and  though  they  were  not  to  live  idle,  yet 
toil,  weariness,  and  sweat  of  the  brows,  were  not  known  in  this 
state. 

Fifthly,  Man  had  a  life  of  pure  delight,  and  unmixed  plea¬ 
sure  in  this  state ;  rivers  of  pure  pleasure  ran  through  it ;  the 
earth  with  the  product  thereof,  was  now  in  its  glory ;  nothing 
had  yet  come  in  to  mar  the  beauty  of  the  creatures.  God  set 
him  down,  not  in  a  common  place  of  the  earth,  but  in  Eden, 
a  place  eminent  for  pleasantness,  as  the  name  of  it  imports; 
nay,  not  only  in  Eden,  but  in  the  Garden  of  Eden  ;  the  most 
pleasant  spot  of  that  pleasant  place:  a  garden  planted  by  God 
himself,  to  be  the  mansion-house  of  this  his  favourite.  As, 
when  God  made  the  other  living  creatures,  he  said.  “  Let  the 
water  bring  forth  the  moving  creature,”  Gen.  i.  20.  And, 
“  Let  the  earth  bring  forth  the  living  creature,”  ver.  24.  But 
when  man  was  to  be  made,  he  said,  “  Let  us  make  man,” 
ver.  26.  So,  when  the  rest  of  the  earth  was  to  be  furnished 
with  herbs  and  trees,  God  said,  “  Let  the  earth  bring  forth 
grass,  and  the  fruit-tree,”  &c.  Gen,  i.  11.  But  of  Paradise  it  is 


STATE  OF  INNOCENCE  APPLIED. 


25 


said,  God  planted  it,  chap.  ii.  8,  which  cannot  but  denote  a 
singular  excellency  in  that  garden,  beyond  all  other  parts  of 
the  then  beautiful  earth.  There  he  wanted  neither  for  neces¬ 
sity  nor  delight;  for  there  was  “every  tree  that  is  pleasant  to 
the  sight,  and  good  for  food,”  ver.  9.  He  knew  not  these  de¬ 
lights  which  luxury  has  invented  for  the  gratifying  of  lusts ; 
but  his  delights  were  such  as  came  out  of  the  hand  of  God, 
without  passing  through  sinful  hands,  which  readily  leave 
marks  of  impurity  on  what  they  touch.  So  his  delights  were 
pure,  his  pleasures  refined.  And  yet  may  I  show  you  a  more 
excellent  way  ;  wisdom  had  entered  into  his  heart.  Surely  then 
knowledge  was  pleasant  unto  his  soul.  What  delight  do  some 
find  in  their  discoveries  of  the  works  of  nature,  by  the  scraps 
of  knowledge  they  have  gathered!  but  how  much  more  exqui¬ 
site  pleasure  had  Adam,  while  his  piercing  eyes  read  the  book 
of  God’s  works ;  which  God  laid  before  him,  to  the  end  he 
might  glorify  him  in  the  same ;  and  therefore  he  had  surely 
fitted  him  for  the  work.  But  above  all,  his  knowledge  of  God, 
and  that  as  his  God,  and  the  communion  he  had  with  him, 
could  not  but  afford  him  the  most  refined  and  exquisite  plea¬ 
sure  in  the  innermost  recesses  of  his  heart.  Great  is  that  de¬ 
light  which  the  saints  find  in  these  views  of  the  glory  of  God, 
that  their  souls  are  sometimes  let  into,  while  they  are  compassed 
about  with  many  infirmities ;  but  much  more  may  well  be  al¬ 
lowed  to  sinless  Adam  ;  no  doubt  he  relished  these  pleasures  at 
another  rate. 

Lastly,  He  was  immortal.  He  would  never  have  died,  if  he 
had  not  sinned ;  it  was  in  case  of  sin  that  death  was  threatened, 
Gen.  ii.  17,  which  shows  it  to  be  the  consequence  of  sin,  and 
not  of  the  sinless  human  nature :  the  perfect  constitution  of  his 
body,  which  came  out  of  God’s  hand  very  good,  and  the  right¬ 
eousness  and  holiness  of  his  soul,  removed  all  inward  causes 
of  death ;  nothing  being  prepared  for  the  grave’s  devouring 
mouth  but  the  vile  body,  Philip,  iii.  21,  and  “those  who  have 
sinned,”  Job  xxiv.  19.  And  God’s  special  care  of  his  innocent 
creature,  secured  him  against  outward  violence.  The  Apostle’s  ; 
testimony  is  express,  Rom.  v.  12.  “By  one  man  sin  entered  | 
into  the  world,  and  death  by  sin.”  Behold  the  door  by  which  | 
death  came  in  !  Satan  wrought  with  his  lies,  till  he  got  it  opened,  | 
and  so  death  entered ;  and  therefore  is  he  said  to  have  been  “  a  i 
murderer  from  the  beginning,”  John  viii.  44. 

Thus  have  I  shown  you  the  holiness  and  happiness  of  man 
in  this  state.  If  any  shall  say,  What  is  all  this  to  us,  who 
never  tasted  of  that  holy  and  happy  state  ?  they  must  know  it 
nearly  concerns  us,  in  so  far  as  Adam  was  the  root  of  all  man¬ 
kind,  our  common  head  and  representative  ;  who  received  from 
God  our  inheritance  and  stock  to  keep  it  for  himself  and  his 


26 


THE  DOCTRINE  OF  THE 


/ 


children,  and  to  convey  it  to  them :  the  Lord  put  all  mankind’s 
stock  (as  it  were)  in  one  ship :  and,  as  we  ourselves  should 
have  done,  he  made  our  common  father  the  pilot.  He  put  a 
blessing  in  the  root,  to  have  been,  if  rightly  managed,  diffused 
into  all  the  branches.  According  to  our  text,  making  Adam 
upright,  he  made  man  upright;  and  all  mankind  had  that  up¬ 
rightness  in  him ;  for,  “  if  the  root  be  holy,  so  are  the  branches.” 
But  more  of  this  afterwards ;  had  Adam  stood,  none  would  have 
quarrelled  with  the  representation. 

Use  I.  For  information.  This  shows  us,  1.  That  not  God, 
but  man  himself  was  the  cause  of  his  ruin  :  God  made  him  up¬ 
right;  his  Creator  set  him  up,  but  he  threw  himself  down. 
Was  the  Lord’s  directing  and  inclining  him  to  good,  the  rea¬ 
son  of  his  woful  choice  ?  or  did  heaven  deal  so  sparingly  with 
him,  that  his  pressing  wants  sent  him  to  hell  to  seek  supply? 
Nay,  man  was,  and  is,  the  cause  of  his  own  ruin.  2.  God  may 
most  justly  require  of  men  perfect  obedience  to  his  law,  and 
condemn  them  for  their  not  obeying  it  perfectly,  though  now 
they  have  no  ability  to  keep  it;  in  so  doing,  he  gathers  but 
where  he  has  strewed.  He  gave  man  ability  to  keep  the  whole 
law:  man  has  lost  it  by  his  own  fault;  but  his  sin  could  never 
take  away  that  right  which  God  has  to  exact  perfect  obedi¬ 
ence  of  his  creature,  and  to  punish  in  case  of  disobedience. 
3.  Behold  here  the  infinite  obligation  we  lie  under  to  Jesus 
Christ  the  second  Adam,  who  with  his  own  precious  blood  has 
bought  our  forfeited  estate,  and  freely  makes  offer  of  it  again  to 
us,  Hos.  xiii.  9 ;  and  that  with  the  advantage  of  everlasting  secu¬ 
rity,  that  it  can  never  be  altogether  lost  any  more,  John  x.  28, 
29.  Free  grace  will  fix  those  whom  free  will  shook  down  into 
a  gulf  of  misery. 

Use  IL  This  reacheth  a  reproof  to  three  sorts  of  persons. 
1.  To  those  who  hate  religion  in  the  power  of  it,  wherever 
it  appears;  and  can  take  pleasure  in  nothing  but  in  the 
world  and  their  lusts.  Surely  those  men  are  far  from  right¬ 
eousness  ;  they  are  haters  of  God,  Rom.  i.  30,  for  they  are 
haters  of  his  image.  Upright  Adam  in  Paradise,  would  have 
been  a  great  eye-sore  to  all  such  persons,  as  he  was  to  the 
serpent,  whose  seed  they  prove  themselves  to  be,  by  their  ma¬ 
lignity.  2.  It  reproves  those  who  put  religion  to  shame,  and 
those  who  are  ashamed  of  religion,  before  a  graceless  world. 
There  is  a  generation  who  make  so  bold  with  the  God  that 
made  them,  and  can  in  a  moment  crush  them,  that  they  ridi¬ 
cule  piety,  and  make  a  mock  of  seriousness.  “  Against  whom 
do  ye  sport  yourselves  ?  Against  whom  make  ye  a  wide  mouth, 
and  draw  out  the  tongue?  Isa.  lvii.  4.  Is  it  not  against  God 
himself,  whose  image,  in  some  measure  repaired  on  some  of 
his  creatures,  makes  them  look  fools  in  your  eyes  ?  Be  not  mock- 


STATE  OF  INNOCENCE  APPLIED. 


27 


ers,  lest  your  “  bands  be  made  strong,”  Isa.  xxviii.  22.  Holi¬ 
ness  was  the  glory  God  put  on  man,  when  he  made  him ;  but 
now  sons  of  men  turn  that  glory  into  shame,  because  they 
themselves  glory  in  their  shame.  There  are  others  that  se¬ 
cretly  approve  of  religion,  and  in  religious  company  will  pro¬ 
fess  it ;  who,  at  other  times,  to  be  neighbour-like,  are  ashamed 
to  own  it !  so  weak  are  they,  that  they  are  blown  over  with  the 
wind  of  ihe  wicked’s  mouth.  A  broad  laughter,  an  impious 
jest,  a  silly  gibe  out  of  a  profane  mouth,  is  to  many  an  unan¬ 
swerable  argument  against  religion  and  seriousness;  for  in  the 
cause  of  religion,  they  are  “  as  silly  doves  without  heart.”  O 
that  such  would  consider  that  weighty  word,  Mark  viii.  38. 
“  Whosoever,  therefore,  will  be  ashamed  of  me,  and  of  my 
words,  in  this  adulterous  and  sinful  generation,  of  him  also 
shall  the  Son  of  man  be  ashamed  when  he  cometh  in  the  glory 
of  his  Father,  with  the  holy  angels.”  3.  It  reproves  the 
proud,  self-conceited  professor,  who  admires  himself  in  a  gar¬ 
ment  he  had  patched  together  of  rags.  There  are  many, 
who,  when  once  they  have  gathered  some  scraps  of  kowledge 
of  religion,  and  have  attained  to  some  reformation  of  life,  do 
swell  big  with  conceit  of  themselves  ;  a  sad  sign  that  the  effects 
of  the  fall  lie  so  heavy  upon  them,  that  they  have  not  as 
yet  come  to  themselves.  Lukexv.  17.  They  have  eyes  behind, 
to  see  their  attainments,  but  no  eyes  within,  no  eyes  before, 
to  see  their  wants,  which  would  surely  humble  them ;  for 
true  knowledge  makes  men  to  see  both  what  once  they  were, 
and  what  they  are  at  present;  and  so  is  humbling,  and  will 

not  suffer  them  to  be  content  with  any  measure  of  grace  at¬ 

tained,  but  puts  them  on  to  press  forward,  “  forgetting  the 
things  that  are  behind,”  Philip,  iii.  13,  14.  But  those  men 
are  such  a  spectacle  of  commiseration,  as  one  would  be,  that 
had  set  his  palace  on  fire,  and  were  glorying  in  a  cottage  he 
had  built  for  himself  out  of  the  rubbish,  though  so  very  weak 
that  it  could  not  stand  against  a  storm. 

Use  III.  Of  Lamentation.  Here  was  a  stately  building, 
man  carved  like  a  fair  palace,  but  now  lying  in  ashes :  let  us 
stand  and  look  on  the  ruins,  and  drop  a  tear.  This  is  a  lamen¬ 
tation  and  shall  be  for  a  lamentation.  Could  we  choose  but 

to  weep  if  we  saw  our  country  ruined,  and  turned  by  the  en¬ 

emy  into  a  wilderness  ?  If  we  saw  our  houses  on  fire,  and  our 
households  perishing  in  the  flames  ?  But  all  this  comes  far 
short  of  the  dismal  sight:  man  fallen  as  a  star  from  heaven! 
Ah !  may  not  we  now  say,  “  O  that  we  were  as  in  the  months 
past,”  when  there  were  no  stains  in  our  nature,  no  clouds  on 
our  minds,  no  pollution  in  our  hearts.  Had  we  never  been  in 
better  case,  the  matter  had  been  less  :  but,  “  they  that  were 
brought  up  in  scarlet  do  now  embrace  dung-hills.”  Where  is 


THE  DOCTRINE  OF  THE  STATE  OF  INNOCENCE  APPLIED. 


our  primitive  glory  now !  once  no  darkness  in  the  mind,  no  re¬ 
bellion  in  the  will,  no  disorder  in  the  affections.  But  ah ! 
“  How  is  the  faithful  city  become  an  harlot?  Righteousness 
lodged  in  it ;  but  now  murderers.  Our  silver  has  become  dross, 
our  wine  mixed  with  water.”  That  heart  which  was  once  the 
temple  of  God,  is  now  turned  into  a  den  of  thieves.  Let  our 
name  be  Ichabod,  for  the  glory  is  departed.  Happy  wast  thou, 
O  man !  who  was  like  unto  thee !  no  pain  or  sickness  could 
affect  thee,  no  death  could  approach  thee,  no  sigh  was  heard 
from  thee,  till  these  bitter  fruits  were  plucked  off  the  forbid¬ 
den  tree.  Heaven  shone  upon  thee,  and  earth  smiled ;  thou 
wast  the  companion  of  angels,  and  the  envy  of  devils :  But 
how  low  is  he  now  laid,  who  was  created  for  dominion,  and 
made  lord  of  the  world  !  “  The  crown  is  fallen  from  our  head  ; 
wo  unto  us  that  we  have  sinned !”  The  creatures,  that  waited 
to  do  him  service,  are  now,  since  the  fall,  set  in  battle  array 
against  him ;  and  the  least  of  them  having  commission,  proves 
too  hard  for  him.  Waters  overflow  the  old  world;  fire  con¬ 
sumes  Sodom ;  the  stars  in  their  courses  fight  against  Sisera ; 
frogs,  flies,  lice,  &c.  turn  executioners  to  Pharaoh  and  his  Egyp¬ 
tians  ;  worms  eat  up  Herod ;  yea,  man  needs  a  league  with  the 
beasts,  yea,  with  the  very  stones  of  the  field,  Job  v.  13,  having 
reason  to  fear,  that  every  one  that  findeth  him  will  slay  him. 
Alas,  how  are  we  fallen!  how  are  we  plunged  into  a  gulf  of 
misery !  The  sun  has  come  down  on  us ;  death  has  come  in  at 
our  windows;  our  enemies  have  put  out  our  two  eyes  and 
sport  themselves  with  our  miseries.  Let  us.  then  lie  down 
in  our  shame,  and  let  our  confusion  cover  us.*;  Nevertheless, 
there  is  hope  in  Israel  concerning  this  thing.  Come  then, 
O  sinner,  look  to  Jesus  Christ  the  second  Adam  ;  quit  the  first 
Adam  and  his  covenant ;  come  over  to  the  Mediator  and  Surety 
of  the  new  and  better  covenant ;  and  let  our  hearts  say,  “Be 
thou  our  Ruler,  and  let  this  breach  be  under  thy  hand.”  And 
let  your  “  eye  trickle  down,  and  cease  not  without  any  inter¬ 
mission,  till  the  Lord  look  down  and  behold  from  heaven,” 
Lam.  iii.  49,  50. 


29 


STATE  II. 

NAMELY, 

THE  STATE  OF  NATURE,  OR,  OF  ENTIRE  DEPRAVITY. 

HEAD  I. 

THE  SINFULNESS  OF  MAN’S  NATURAL  STATE. 

And  God  saw  that  the  wickedness  of  man  was  great  in  the  earth,  and 
that  every  imagination  of  the  thoughts  of  his  heart  was  only  evil  con¬ 
tinually. — Gen.  vi.  5. 

We  have  seen  what  man  was,  as  God  made  him,  a  lovely 
and  happy  creature ;  let  us  view  him  now  as  he  hath  unmade 
himself ;  and  we  shall  see  him  a  sinful  and  miserable  creature. 
This  is  the  sad  state  we  were  brought  into  by  the  fall ;  a  state 
as  black  and  doleful,  as  the  former  was  glorious,  and  this  we 
commonly  call  the  State  of  Nature,  or  Man’s  Natural  State, 
according  to  that  of  the  Apostle,  Eph.  ii.  3.  “And  were  by 
nature  the  children  of  wrath,  even  as  others.”  And  herein  two 
things  are  to  be  considered:  1.  The  sinfulness.  2.  The  misery 
of  this  state,  in  which  all  the  unregenerate  do  live.  I  begin  with 
the  sinfulness  of'man’s  natural  state  whereof  the  text  gives  us  a 
full,  though  short  account ;  “  And  God  saw  that  the  wickedness 
of  man  was  great,”  &c. 

The  scope  and  design  of  these  words  are,  to  clear  God’s 
justice  in  bringing  the  flood  on  the  world.  There  are  two  par¬ 
ticular  causes  of  it  taken  notice  of  in  the  preceding  verses. 
1.  Mixed  marriages,  ver.  2.  The  sons  of  God,  the  posterity 
of  Seth  and  Enos,  professors  of  the  true  religion,  married  with 
the  daughters  of  men,  the  profane,  cursed  race  of  Cain.  They 
did  not  carry  the  matter  before  the  Lord,  that  he  might  choose 
for  them,  Psal.  xlviii.  14.  But  without  any  respect  to  the  will 
of  God,  they  chose ;  not  according  to  the  rules  of  their  faith, 
but  of  their  fancy.  They  saw  that  they  were  fair;  and  their 
marriage  with  them  occasioned  their  divorce  from  God.  This 
was  one  of  the  causes  of  the  deluge,  which  swept  away  the 
old  world.  Would  to  God  all  the  professors  in  our  day,  could 
plead  not  guilty :  but  though  that  sin  brought  on  the  deluge, 
yet  the  deluge  hath  not  swept  away  that  sin  ;  which,  as  of  old, 
so  in  our  day,  may  be  justly  looked  upon,  as  one  of  the  causes 
of  the  decay  of  religion.  It  was  an  ordinary  thing  among  the 

»  3 


30 


THE  EXPLICATION  OF  THE  TEXT. 


Pagans,  to  change  their  Gods,  as  they  changed  their  condition 
into  a  married  lot;  and  many  sad  instances  the  Christian  world 
affords  of  the  same,  as  if  people  were  of  Pharaoh’s  opinion, 
That  religion  is  only  for  those  that  have  no  other  care  upon 
their  minds,  Exod.  v.  17.  2.  Great  oppression,  ver.  4.  “  There 
were  giants  in  the  earth  in  those  days;”  Men  of  great  stature, 
great  strength,  and  monstrous  wickedness,  “filling  the  earth 
with  violence,”  ver.  11.  But  neither  their  strength  nor  trea¬ 
sures  of  wickedness  could  profit  them  in  the  day  of  wrath.  Yet 
the  gain  of  oppression  still  carries  many  over  the  terror  of  this 
dreadful  example.  Thus  much  for  the  connexion,  and  what 
particular  crimes  that  generation  was  guilty  of.  But  every 
person  that  was  swept  away  with  the  flood,  could  not  be  guilty 
of  these  things,  and  “  shall  not  the  Judge  of  all  the  earth  do 
right?”  Therefore,  in  my  text,  there  is  a  general  indictment 
drawn  up  against  them  all,  “  The  wickedness  of  man  was  great 
in  the  earth,”  &c.  And  this  is  well  proved,  for  “  God  saw  it.” 
Two  things  are  laid  to  their  charge  here. 

First.  Corruption  of  life,  wickedness,  great  wickedness.  I 
understand  this  of  the  wickedness  of  their  lives  ;  for  it  is  plainly 
distinguished  from  the  wickedness  of  their  hearts.  The  sins 
of  their  outward  conversation  were  great  in  the  nature  of  them 
and  greatly  aggravated  by  their  attending  circumstances ;  and 
this  not  only  among  those  of  the  race  of  cursed  Cain,  but  those 
of  holy  Seth;  “  the  wickedness  of  man  was  great.”  And  then 
it  is  added,  “  In  the  earth.”  1.  To  vindicate  God’s  severity, 
in  that  he  not  only  cut  off  sinners,  but  defaced  the  beauty  of  the 
earth ;  and  swept  off  the  brute-creatures  from  it  by  the  de¬ 
luge,  that  as  men  had  set  the  marks  of  their  impiety,  God 
might  set  the  marks  of  his  indignation,  on  the  earth.  2.  To 
show  the  heinousness  of  their  sin,  in  making  the  earth,  which 
God  had  so  adorned  for  the  use  of  man,  a  sink  of  sin,  and  a 
stage  whereon  to  act  their  wickedness,  in  defiance  of  Heaven. 
God  saw  this  corruption  of  life;  he  not  only  knew  it,  and  took 
notice  of  it,  but  he  made  them  to  know,  that  he  did  take  notice 
of  it ;  and  that  he  had  not  forsaken  the  earth,  though  they  had 
forsaken  heaven. 

Secondly.  Corruption  of  nature;  “  Every  imagination  of  the 
thoughts  of  his  heart  was  only  evil  continually.”  All  their 
wicked  practices  are  here  traced  to  the  fountain  and  spring¬ 
head;  a  corrupt  heart  was  the  source  of  all.  The  soul  which 
was  made  upright  in  all  its  faculties,  is  now  wholly  disorder¬ 
ed ;  the  heart,  that  was  made  according  to  God’s  own  heart, 
is  now  the  reverse  of  it,  a  forge  of  evil  imaginations,  a  sink 
of  inordinate  affections,  and  a  store-house  of  all  impiety, 
Mark  vii.  21,  22.  Behold  the  heart  of  the  natural  man,  as  it 
is  opened  in  our  text ;  the  mind  is  defiled ;  the  thoughts  of  the 


THE  EXPLICATION  OF  THE  TEXT. 


31 


heart  are  evil;  the  will  and  affections  are  defiled;  the  imagina¬ 
tion  of  the  thoughts  of  the  heart,  (i.  e.  whatsoever  the  heart 
frameth  within  itself  by  thinking,  such  as  judgment,  choice, 
purposes,  devices,  desires,  every  inward  motion ;)  or  rather 
the  frame  of  the  thoughts  of  the  heart  (namely,  the  frame,  make, 
or  mould,  of  these,  1  Chron.  xxix.  18,)  is  evil.  Yea,  and  every 
imagination,  every  frame,  of  his  thoughts,  is  so.  The  heart 
is  ever  framing  something,  but  never  one  right  thing;  the 
frame  of  thoughts  in  the  heart  of  man,  is  exceeding  various; 
yet  are  they  never  cast  into  a  right  frame.  But  is  there  not,  at 
least  a  mixture  of  good  in  them  ?  No,  they  are  only  evil,  there 
is  nothing  in  them  truly  good  and  acceptable  to  God ;  nor  can 
any  thing  be  so,  that  comes  out  of  that  forge ;  where  not  the 
Spirit  of  God,  but  “  the  prince  of  the  power  of  the  air  work- 
eth,”  Eph.  ii.  2.  Whatever  changes  may  be  found  in  them,  are 
only  from  evil  to  evil ;  for  the  imagination  of  the  heart,  or  frame 
of  thoughts  in  natural  men,  is  evil  continually,  or  every  day ; 
from  the  first  day,  to  the  last  day  in  this  state,  they  are  in 
midnight  darkness;  there  is  not  a  glimmering  of  the  light  of 
holiness  in  them ;  not  one  holy  thought  can  ever  be  produced 
by  the  unholy  heart !  O  what  a  vile  heart  is  this  !  O  what  a 
corrupt  nature  is  this !  the  tree  that  always  brings  forth  fruit, 
but  never  good  fruit,  whatever  soil  it  be  set  in,  whatever  pains 
be  taken  on  it,  must  naturally  be  an  evil  tree ;  and  what  can 
that  heart  be,  whereof  every  imagination,  every  set  of  thoughts 
is  only  evil,  and  that  continually  ?  Surely  that  corruption  is 
ingrained  in  our  hearts,  interwoven  with  our  very  nature,  has 
sunk  into  the  marrow  of  our  souls  and  will  never  be  cured, 
but  by  a  miracle  of  grace.  Now  such  is  man’s  heart,  such  is 
his  nature,  till  regenerating  grace  change  it ;  God  that  searcheth 
/the  heart,  saw  man’s  heart  was  so,  he  took  special  notice  of  it : 
and  the  faithful  and  true  witness  cannot  mistake  our  case, 
though  we  are  most  apt  to  mistake  ourselves  in  this  point  and 
generally  overlook  it. 

Beware  that  there  be  not  a  thought  in  thy  wicked  heart 
saying,  What  is  that  to  us?  Let  that  generation  of  whom  the 
text  speaks,  see  to  that.  For  the  Lord  has  left  the  case  of  that 
generation  on  record,  to  be  a  looking-glass  to  all  after  genera¬ 
tions,  wherein  they  may  see  their  own  corruption  of  heart, 
and  what  their  lives  would  be  too,  if  he  restrained  them  not; 
for,  “  As  in  water  face  answereth  to  face,  so  the  heart  of  man 
to  man,”  Prov.  xxvii.  19.  Adam’s  fall  has  framed  all  men’s 
hearts  alike  in  this  matter.  Hence  the  Apostle,  Rom.  iii.  10. 
proves  the  corruption  of  the  nature,  hearts,  and  lives  of  all 
men,  from  what  the  Psalmist  says  of  the  wicked  in  his  day, 
Psal.  xiv.  1,  2,  3:  Psal.  v.  9:  Psal.  cxl.  3:  Psal.  x.  7:  Psal. 
xxxvi.  1,  and  from  what  Jeremiah  saith  of  the  wicked  in  his 


32 


THE  EXPLICATION  OF  THE  TEXT. 


day,  Jer.  ix.  3,  and  from  what  Isaiah  says  of  those  that  lived  in 
his  time,  Isa.  lvii.  7,  8,  and^'concludes  with  that,  ver.  19. 

“  Now  we  know,  that  what  things  soever  the  law  saith,  it  saith 
to  them  that  are  under  the  law;  that  every  mouth  may  be 
stopped,  and  all  the  world  may  become  guilty  before  God.” 
Had  the  history  of  the  deluge  been  transmitted  unto  us  without 
the  reason  thereof  in  the  text,  we  might  thence  have  gathered 
the  corruption  and  total  depravity  of  man’s  nature,  for  what 
other  quarrel  could  a  holy  and  just  God  have  with  the  infants 
that  were  destroyed  by  the  flood,  seeing  they  had  no  actual 
sin?  If  we  saw  a  wise  man,  who  having  made  a  curious 
piece  of  work,  and  heartily  approved  of  it  when  he  gave  it  out 
of  his  hand,  as  fit  for  the  use  it  was  designed  for,  rise  up  in 
wrath  and  break  it  all  in  pieces,  when  he  looked  on  it  after¬ 
wards  ;  would  we  not  thence  conclude  the  frame  of  it  had  been 
quite  marred,  since  it  went  out  of  his  hand,  and  that  it  did 
not  serve  for  that  use  it  was  at  first  designed  for?  How  much 
more  when  we  see  the  holy  and  wise  God  destroying  the  work 
of  his  own  hands,  once  solemnly  pronounced  by  him  very 
good,  may  we  conclude  that  the  original  frame  thereof  is  utterly 
marred,  that  it  cannot  be  mended,  but  it  must  needs  be  new 
made,  or  lost  altogether?  Gen.  vi.  6,  7.  “And  it  repented 
the  Lord  that  he  had  made  man  on  the  earth,  and  it  grieved 
him  at  his  heart.  And  the  Lord  said,  I  will  destroy  man 
or  blot  him  out  as  a  man  doth  a  sentence  out  of  a  book,  that 
cannot  be  corrected  by  cutting  off  some  letters,  syllables,  or 
words,  and  interlining  others  here  and  there,  but  must  needs  be 
wholly  new  framed.  But  did  the  deluge  carry  off  this  corrup¬ 
tion  of  man’s  nature  ?  Did  it  mend  the  matter?  No,  it  did  not. 
God,  in  his  holy  providence,  “  that  every  mouth  may  be  stop¬ 
ped,  and  all  the  (new)  world  may  become  guilty  before  God,” 
as  well  as  the  old,  permits  that  corruption  of  nature  to  break 
out  in  Noah,  the  father  of  the  new  world,  after  the  deluge  was 
over.  Behold  him  as  another  Adam,  sinning  in  the  fruit 
of  a  tree,  Gen.  ix.  20,  21.  “  He  planted  a  vineyard,  and  he 

drank  of  the  wine,  and  was  drunken,  and  he  was  uncovered 
within  his  tent.”  More  than  that,  God  gives  the  same  reason 
against  the  new  deluge,  which  he  gives  in  our  text  for  bringing 
that  on  the  old  world.  “  I  will  not  (saith  he)  again  curse  the 
ground  any  more  for  man’s  sake,  for  the  imagination  of  man’s 
heart  is  evil  from  his  youth;  Gen.  vii.  21,  whereby  it  is  inti¬ 
mated,  that  there  is  no  mending  of  the  matter  by  this  means ; 
and  that  if  he  would  always  take  the  same  course  with  men 
that  he  had  done,  he  would  be  always  sending  deluges  on  the 
earth,  seeing  the  corruption  of  man’s  nature  remains  still :  but 
though  the  flood  could  not  carry  off  the  corruption  of  nature, 
yet  it  pointed  at  the  way  how  it  is  to  be  done ;  to  wit,  That 


THAT  MAN’S  NATURE  IS  CORRUPTED,  PROVEN. 


33 


men  must  be  born  of  water  and  of  the  Spirit,  raised  from 
spiritual  death  in  sin,  by  the  grace  of  Jesus  Christ,  who  came 
by  water  and  blood ;  out  of  which  a  new  world  of  saints  arise 
in  regeneration,  even  as  the  new  world  of  sinners  out  of  the 
waters,  where  theyhad  long  lain  buried,  as  it  were,  in  the  ark. 
This  we  learn  from  1  Pet.  iii.  20,  21,  where  the  Apostle, 
speaking  of  Noah’s  ark,  saith,  “  Wherein  few,  that  is,  eight 
souls  were  saved  by  water.  The  like  figure  whereunto,  even 
baptism  doth  also  now  save  us.”  Now  the  waters  of  the  de¬ 
luge  being  a  like  figure  to  baptism,  it  plainly  follows,  that  they 
signified  (as  baptism  doth)  “  The  washing  of  regeneration,  and 
renewing  of  the  Holy  Ghost.”  To  conclude,  then,  these 
waters,  though  now  dried  up,  may  serve  us  for  a  looking-glass, 
in  which  we  may  see  the  total  corruption  of  our  nature,  and 
the  necessity  of  regeneration.  From  the  text  thus  explained, 
ariseth  this  weighty  point  of  doctrine,  which  he  that  runs 
may  read  in  it,  viz.  “  Man’s  nature  is  now  wholly  corrupted.” 
There  is  a  sad  alteration,  a  wonderful  overturn,  in  the  nature 
of  man:  where,  at  first,  there  was  nothing  evil,  now  there 
is  nothing  good.  In  the  prosecuting  of  this  doctrine,  I  shall 

First,  Confirm  it. 

Secondly.  Represent  this  Corruption  of  Nature  in  its  several 
parts. 

Thirdly,  Show  you  how  Man’s  Nature  comes  to  be  thus 
corrupted, 

Lastly,  Make  application. 

that  man’s  nature  is  corrupted. 

First,  I  am  to  confirm  the  Doctrine  of  the  Corruption  of 
Man’s  Nature  ;  to  hold  the  glass  to  your  eyes,  wherein  you  may 
see  your  sinful  nature ;  which,  though  God  takes  particular 
notice  of  it,  many  do  quite  overlook.  And  here  we  shall  con¬ 
sult,  1.  God’s  Word.  2.  Man’s  Experience  and  Observation. 

I.  For  Scripture-proof  let  us  consider, 

First,  How  the  Scripture  takes  particular  notice  of  fallen 
Adam’s  communicating  his  image  to  his  posterity,  Gen.  v.  3. 
“  Adam  begat  a  son  in  his  own  likeness,  after  his  image,  and 
called  his  name  Seth.”  Compare  with  this,  ver.  1,  of  that 
chapter:  “In  the  day  that  God  created  man,  in  the  likeness 
of  God  made  he  him.”  Behold  here  how  the  image  after 
which  man  was  made,  and  the  image  after  which  he  is  begot¬ 
ten,  are  opposed!  Man  was  made  in  the  likeness  of  God;  that 
is,  a  holy  and  righteous  creature  :  but  fallen  Adam  begat  a  son, 
not  in  the  likeness  of  God,  but  in  his  own  likeness ;  that  is, 
corrupt  sinful  Adam  begat  a  corrupt  sinful  son.  For,  as  the 


34 


THAT  MAN’S  NATURE 


image  of  God  bore  righteousness  and  immortality  in  it,  as  was 
shown  before,  so  this  image  of  fallen  Adam  bore  corruption 
and  death  in  it,  1  Cor.  xv.  49,  50;  compare  ver.  22.  Moses, 
in  that  fifth  chapter  of  Genesis,  being  to  give  us  the  first  bill 
of  mortality  that  ever  was  in  the  world,  ushers  it  in  with  this, 
that  dying  Adam  begat  mortals.  Having  sinned,  he  became 
mortal  according  to  the  threatening;  and  so  he  begat  a  son  in 
his  own  likeness,  sinful,  and  therefore  mortal:  thus  sin  and 
death  passed  on  all.  Doubtless  he  begat  both  Cain  and  Abel 
in  his  own  likeness,  as  well  as  Seth.  But  it  is  not  recorded 
of  Abel,  because  he  left  no  issue  behind  him,  and  his  falling  the 
first  sacrifice  to  death  in  the  world,  was  a  sufficient  document 
of  it :  nor  of  Cain,  to  whom  it  might  have  been  thought  pecu¬ 
liar,  because  of  his  monstrous  wickedness  ;  and,  besides,  all  his 
posterity  was  drowned  in  the  flood ;  but  it  is  recorded  of  Seth, 
because  he  was  the  father  of  the  holy  seed ;  and  from  him  all 
mankind,  since  the  flood,  has  descended,  and  fallen  Adam’s 
own  likeness  with  them. 

Secondly,  It  appears  from  that  Scripture-text,  Job  xiv,  4. 
“  Who  can  bring  a  clean  thing  out  of  an  unclean?  Not  one,” 
our  first  parents  were  unclean,  how  then  can  we  be  clean? 
How  could  our  immediate  parents  be  clean  ?  or,  how  shall  our 
children  be  so  ?  The  uncleanness  here  aimed  at,  is  a  sinful 
uncleanness ;  for  it  is  such  as  makes  man’s  days  full  of  trouble ; 
and  it  is  natural,  being  derived  from  unclean  parents :  “  Man 
is  born  of  a  worhan,  ver.  1.  And  how  can  he  be  clean  that 
is  born  of  a, woman?”  Job  xxv.  4.  An  omnipotent  God, 
whose  power  is  not  here  challenged,  could  bring  a  clean  thing 
out  of  an  unclean ;  and  did  so,  in  the  case  of  the  Man  Christ ; 
but  no  other  can.  Every  person  that  is  born  according  to  the 
course  of  nature,  is  born  unclean;  if  the  root  be  corrupt,  so 
must  the  branches  be ;  neither  is  the  matter  mended,  though 
the  parents  be  sanctified  ones ;  for  they  are  but  holy  in  part, 
and  that  by  grace,  not  by  nature ;  and  they  beget  their  chil¬ 
dren  as  men,  not  as  holy  men.  Wherefore,  as  the  circumcised 
parent  begets  an  uncircumcised  child,  and  after  the  purest 
grain  is  sown,  we  reap  corn  with  the  chaff ;  so  the  holiest  pa¬ 
rents  beget  unholy  children,  and  cannot  communicate  their 
grace  to  them  as  they  do  their  nature ;  which  many  godly  pa¬ 
rents  find  true  by  their  sad  experience. 

Thirdly,  Consider  the  confession  of  the  Psalmist  David, 
Psal.  li.  5.  “  Behold  1  was  shapen  in  iniquity,  and  in  sin  did 

my  mother  conceive  me.”  Here  he  ascends  from  his  actual 
sin,  to  the  fountain  of  it,  namely,  corrupt  nature.  He  was  a 
man  according  to  God’s  own  heart ;  but  from  the  beginning  it 
was  not  so  with  him.  He  was  begotten  in  lawful  marriage,  but 
when  the  lump  was  shapen  in  the  womb,  it  was  a  sinful  lump. 


IS  CORRUPTED,  PROVEN. 


35 


Hence  the  corruption  of  nature  is  called  “  The  Old  Man 
being  as  old  as  ourselves,  older  than  grace,  even  in  those  that 
are  sanctified  from  the  womb. 

Fourthly,  Hear  our  Lord’s  determination  of  the  point, 
Johniii.  6.  “  That  which  is  born  of  the  flesh  is  flesh.”  Behold 
the  universal  corruption  of  mankind,  all  are  flesh;  not  that  all 
are  frail,  though  that  is  a  sad  truth  too ;  yea,  and  our  natural 
frailty  is  an  evidence  of  our  natural  corruption ;  but  that  is  not 
the  sense  of  this  text;  but  here  is  the  meaning  of  it,  all  are  cor¬ 
rupt  and  sinful,  and  that  naturally ;  hence  our  Lord  argues 
here,  that  because  they  are  flesh,  therefore  they  must  be  bom 
again,  or  else  they  “cannot  enter  into  the  kingdom  of  God,” 
ver.  3,  5.  And  as  the  corruption  of  our  nature  evidenceth  the 
absolute  necessity  of  regeneration,  so  the  absolute  necessity  of 
regeneration  plainly  proves  the  corruption  of  our  nature ;  for 
why  should  a  man  need  a  second  birth,  if  his  nature  were  not 
quite  marred  in  his  first  birth  ?  Infants  must  be  born  again,  for 
that  is  an  “  except,”  (John  iii.  3,)  which  admits  of  no  exception 
And  therefore,  they  were  circumcised  under  the  Old  Testament, 
as  having  “  the  body  of  the  sins  of  the  flesh,  (which  is  con¬ 
veyed  to  them  by  natural  generation)  to  put  off,”  Col.  ii.  11. 
And  now  by  the  appointment  of  Jesus  Christ,  they  are  to  be 
baptized;  which  says  they  are  unclean,  and  that  there  is  no 
salvation  for  them,  but  by  the  “  washing  of  regeneration,  and 
renewing  of  the  Holy  Ghost,”  Tit.  iii.  5. 

Fifthly,  Man  is  certainly  sunk  very  low  now,  in  compa¬ 
rison  of  what  he  once  was.  God  made  him  but  a  “little  lower 
than  the  angels ;”  but  now  we  find  him  likened  to  the  beasts 
that  perish ;  he  hearkened  to  a  brute ;  and  is  now  become  like 
one  of  them;  like  Nebuchadnezzar,  his  portion  (in  his  natu¬ 
ral  state)  is  with  the  beasts;  “  minding  only  earthly  things,” 
Philip,  iii.  19..  Nay,  brutes,  in  some  sort,  have  the  advantage 
of  the  natural  man,  who  is  sunk  a  degree  below  them ;  he  is 
more  witless,  in  what  concerns  him  most,  than  the  stork  or  the 
turtle,  or  the  crane,  or  the  swallow,  in  what  is  for  their  inte¬ 
rest,  Jer.  viii.  7.  He  is  more  stupid  than  the  ox  or  ass,  Isa.  i.  3. 
I  find  him  sent  to  school,  to  learn  of  the  ant,  or  emmet,  which 
having  no  guide,  or  leader  to  go  before  her ;  no  overseer  or 
officer  to  compel  or  stir  her  up  to  work ;  no  ruler,  but  may  do 
as  she  lists,  being  under  the  dominion  of  none  ;  yet  “  provideth 
her  meat  in  the  summer  and  harvest,”  Prov.  vi.  6,  7,  8,  while 
the  natural  man  has  all  these,  and  yet  exposeth  himself  to  eter¬ 
nal  starving :  nay,  more  tjian  all  this,  the  Scripture  holds  out 
the  natural  man,  not  only  as  wanting  the  good  qualities  of 
those  creatures,  but  as  a  compound  of  the  evil  qualities  of 
the  worst  of  the  creatures,  in  whom  concentre  the  fierceness 
of  the  lion,  the  craft  of  the  fox,  the  unteachableness  of  the 


36 


THAT  MAN’S  NATURE. 


wild  ass,  the  filthiness  of  the  dog  and  swine,  the  poison  of  the 
asp,  and  such  like.  Truth  itself  calls  them  serpents,  a  genera¬ 
tion  of  vipers :  yea  more,  even  children  of  the  devil,  Matth.  xxiii. 
33:  John  viii.  44.  Surely,  then,  man’s  nature  is  miserably 
corrupted. 

Lastly,  “  We  are  by  nature  children  of  wrath,”  Eph.  ii.  3. 
We  are  worthy  of,  and  are  liable  to  the  wrath  of  God ;  and  this 
by  nature;  and  therefore  doubtless,  we  are  by  nature  sinful 
creatures :  we  are  condemned  before  we  have  done  good  or  evil : 
under  the  curse,  ere  we  know  what  it  is  :  “  But  will  a  lion  roar 
in  the  forest  when  he  hath  no  prey  ?”  Amos  iii.  4,  that  is,  Will 
a  holy  and  just  God  roar  in  his  wrath  against  man,  if  he  be  not, 
by  his  sin,  made  a  prey  for  wrath  ?  No,  he  will  not,  he  cannot. 
Let  us  conclude  then,  that,  according  to  the  word  of  God,  man’s 
nature  is  a  corrupt  nature. 

II.  If  we  consult  experience,  and  observe  the  case  of  the 
world  in  these  things  that  are  obvious  to  any  person  that  will 
not  shut  his  eyes  against  clear  light ;  we  will  quickly  perceive 
such  fruits,  as  discover  this  root  of  bitterness.  I  shall  propose 
a  few  things,  that  may  serve  to  convince  us  in  this  point. 

First,  Who  sees  not  a  flood  of-  miseries  overflowing  the 
world  ?  and  whither  can  a  man  go,  where  he  shall  not  dip  his 
foot,  if  he  go  not  over  head  and  ears  in  it  ?  Every  one,  at  home 
and  abroad,  in  city  and  country,  in  palaces  and  cottages,  is 
groaning  under  some  one  thing  or  other,  ungrateful  to  him. 
Some  are  oppressed  with  poverty,  some  chastened  with  sick¬ 
ness  and  pain,  some  are  lamenting  their  losses ;  none  wants  a 
cross  of  one  sort  or  another:  no  man’s  condition  is  so  soft, 
but  there  is  some  thorn  of  uneasiness  in  it:  and  at  length  death, 
the  wages  of  sin,  comes  after  these,  its  harbingers,  and  sweeps 
all  away.  Now,  what  but  sin  has  opened  the  sluice  ?  There 
is  not  a  complaint  nor  sigh  heard  in  the  world,  not  a  tear  that 
falls  from  our  eye,  but  it  is  an  evidence  that  man  is  fallen 
as  a  star  from  heaven :  for  “  God  distributed!  sorrow  in  his 
anger,”  Job  xxi.  17.  This  is  a  plain  proof  of  the  corruption  of 
nature ;  forasmuch  as  those  that  have  not  yet  actually  sinned, 
have  their  share  of  these  sorrows ;  yea,  and  draw  their  first 
breath  in  the  world  weeping,  as  if  they  knew  this  world,  at  first 
sight,  to  be  a  Bochim,  the  place  of  weepers.  There  are  graves 
of  the  smallest  as  well  as  of  the  largest  size,  in  the  church¬ 
yard  and  there  are  never  wanting  some  in  the  world,  who,  like 
Rachel,  are  “  weeping  for  their  children  because  they  are  not.” 
Mat.  ii.  18. 

Secondly,  Observe  how  early  this  corruption  of  nature 
begins  to  appear  in  young  ones.  Solomon  observes,  that  “  even 


IS  CORRUPTED,  PROVEN. 


37 


a  child  is  known  by  his  doings,”  Prov.  xx.  11.  It  may  soon 
be  discerned  what  way  the  bias  of  the  heart  lies.  Do  not  the 
children  of  fallen  Adam,  before  they  can  go  alone,  follow  their 
father’s  footsteps?  What  a  vast  deal  of  little  pride,  ambition, 
curiosity,  vanity,  wilfulness,  and  averseness  to  good,  appears 
in  them;  and  when  they  creep  out  of  infancy,  there  is  necessity 
of  using  “  the  rod  of  correction  to  drive  away  the  foolishness 
that  is  bound  in  their  heart,”  Prov.  xxii.  15.  Which  shows, 
that  if  grace  prevail  not,  the  child  will  be  as  Ishmael,  “  a  wild 
ass  man,”  as  the  word  is,  Gen.  xvi.  13. 

Thirdly,  Take  a  view  of  the  manifold  gross  out-break¬ 
ings  of  sin  in  the  world ;  “  The  wickedness  of  man  is  yet 
great  in  the  earth  !”  Behold  the  bitter  fruits  of  the  corruption 
of  our  nature,  Hos.  iv,  2.  “  By  swearing,  and  lying,  and 

killing,  and  stealing,  and  committing  adultery,  they  break  out, 
(like  the  breaking  forth  of  water,)  and  blood  toucheth  blood.” 
The  world  is  filled  with  filthiness,  and  all  manner  of  lewdness, 
wickedness,  and  profanity !  Whence  is  this  deluge  of  sin 
on  the  earth,  but  from  the  breaking  up  of  the  fountains  of 
the  great  deep,  the  heart  of  man ;  “  out  of  which  proceed 
evil  thoughts,  adulteries,  fornications,  murders,  thefts,  covetous¬ 
ness,  wickedness,”  &c.  Mark  vii.  21,  22.  Ye  will,  it  may 
be,  thank  God  with  a  whole  heart,  that  ye  are  not  like  these 
other  men ;  and  indeed  ye  have  better  reason  for  it  than,  I 
fear,  ye  are  aware  of ;  for,  “  as  in  water,  face  answereth  to 
face  ;  so  the  heart  of  man  to  man,”  Prov.  xxvii.  19.  As  looking 
into  clear  water,  ye  see  your  own  face :  so  looking  into  your 
heart,  ye  may  see  other  men’s  there :  and  looking  into  other 
men’s,  in  them  you  may  see  your  own  :  so  that  the  most  vile 
and  profane  wretches  that  are  in  the  world,  should  serve  you 
for  a  looking-glass,  in  which  you  ought  to  discern  the  corrup¬ 
tion  of  your  own  nature :  and  if  you  do  so,  ye  would,  with  a 
heart  truly  touched,  thank  God,  and  not  yourselves,  indeed, 
that  ye  are  not  as  other  men  in  your  lives:  seeing  the  corrup¬ 
tion  of  nature  is  the  same  in  you,  as  in  them. 

Fourthly,  Cast  your  eye  upon  these  terrible  convulsions 
the  world  is  thrown  into  by  the  lust  of  men.  Lions  make  not 
a  prey  of  lions,  nor  wolves  of  wolves :  but  men  are  turned 
wolves  to  one  another,  “  biting  and  devouring  one  another !” 
Upon  how  slight  occasions  will  men  sheath  their  swords  in  one 
another’s  bowels  !  The  world  is  a  wilderness,  where  the  clearest 
fire  men  can  carry  about  wi$h  them,  will  not  fright  away  the 
wild  beasts  that  inhabit  it,  (and  that  because  they  are  men,  and 
not  brutes,)  but  one  way  or  other  they  will  be  wounded!  Since 
Cain  shed  the  blood  of  Abel,  the  earth  has  been  turned  into 
a  slaughter-house :  and  the  chase  has  been  continued  since 
Nimrod  began  his  hunting;  on  the  earth,  as  in  the  sea,  the 


38 


THAT  MAN’S  NATURE 


greater  still  devouring  the  lesser !  When  we  see  the  world  in 
such  a  ferment,  every  one  stabbing  another  with  words  or 
swords,  we  may  conclude  there  is  an  evil  spirit  among  them ; 
these  violent  heats  among  Adam’s  sons,  speak  the  whole  body 
to  be  distempered,  the  whole  head  to  be  sick,  and  the  whole 
heart  faint;  they  surely  proceed  from  an  inward  cause  ;  James 
iv.  1.  “  Lusts  that  war  in  our  members.” 

Fifthly,  Consider  the  necessity  of  human  laws,  fenced 
with  terrors  and  severities ;  to  which  we  may  apply  what  the 
Apostle  says,  1  Tim.  i.  9.  “  The  law  is  not  made  for  a  right¬ 

eous  man,  but  for  the  lawless  and  disobedient,  for  the  ungodly, 
and  for  sinners,”  &c.  Man  was  made  for  society :  and  God 
himself  said  of  the  first  man,  when  he  had  created  him,  that 
it  was  “  not  meet  that  he  should  be  alone.”  Yet  the  case  is 
such  now,  that  in  society  he  must  be  hedged  in  with  thorns. 
And  that  from  hence  we  may  the  better  see  the  corruption  of 
man’s  nature,  consider  (1.)  Every  man  naturally  loves  to  be  at 
full  liberty  himself;  to  have  his  own  will  for  his  law  :  and  if  he 
would  follow  his  natural  inclination,  would  vote  himself  out  of 
the  reach  of  all  laws,  divine  and  human.  And  hence  some 
(the  power  of  whose  hands  has  been  answerable  to  their  natu¬ 
ral  inclination,)  have  indeed  made  themselves  absolute,  and 
above  laws :  agreeable  to  man’s  monstrous  design  at  first,  to 
“be  as  Gods,”  Gen.  iii.  5.  Yet,  (2.)  There  is  no  man  that 
would  willingly  adventure  to  live  in  a  lawless  society  :  and 
therefore  even  pirates  and  robbers  have  laws  among  themselves, 
though  the  whole  society  cast  off  all  respect  to  law  and  right. 
Thus  men  discover  themselves  to  be  conscious  of  the  cor¬ 
ruption  of  nature,  not  daring  to  trust  one  another,  but  upon 
security.  (3.)  How  dangerous  soever  it  is  to  break  through 
the  hedge,  yet  the  violence  of  lust  makes  many  adventure  daily 
to  run  the  risk ;  they  will  not  only  sacrifice  their  credit  and 
conscience,  which  last  is  lightly  esteemed  in  the  world,  but 
for  the  pleasure  of  a  few  moments,  immediately  succeeded 
with  terror,  from  within,  they  will  lay  themselves  open  to  a 
violent  death  by  the  laws  of  the  land  wherein  they  live. 
(4.)  The  laws  are  often  made  to  yield  to  men’s  lusts ;  some¬ 
times  whole  societies  run  into  such  extravagancies,  that  like  a 
company  of  prisoners,  they  break  off  their  fetters,  and  put  their 
guards  to  flight ;  and  the  voice  of  laws  cannot  be  heard  for  the 
noise  of  arufs.  And  seldom  is  there  a  time  wherein  there  are 
not  some  persons  so  great  and  daring,  that  the  laws  dare  not 
look  their  impetuous  lusts  in  the  face  :  which  made  David  say, 
in  the  case  of  Joab,  who  had  murdered  Abner,  “These 
men,  the  sons  of  Zeruiah,  be  too  hard  for  me,”  2  Sam.  iii.  39. 
Lusts  sometimes  grow  too  strong  for  laws,  so  that  the  law  is 
slacked,  as  the  pulse  of  a  dying  man,  Hab.  i.  3,  4.  (5.)  Con- 


IS  CORRUPTED,  PROVEN. 


39 


sider  what  necessity  often  appears  of  amending  old  laws,  and 
making  new  ones ;  which  have  their  rise  from  new  crimes 
that  man’s  nature  is  very  fruitful  of.  There  would  be  no  need 
of  mending  the  hedge,  if  men  were  not  like  unruly  beasts, 
still  breaking  it  down.  It  is  astonishing  to  see  what  figure 
the  Israelites,  who  were  separated  unto  God  from  among  all 
the  nations  of  the  earth,  do  make  in  their  history  !  what  horri¬ 
ble  confusions  were  among  them,  when  there  was  no  king  in 
Israel,  as  you  may  see  in  the  xviii.  xix.  and  xxi.  chapters  of 
Judges ;  how  hard  it  was  to  reform  them,  when  they  had  the 
best  of  magistrates;  and  how  quickly  they  turned  aside  again, 
when  they  got  wicked  rulers.  I  cannot  but  think,  that  one 
grand  design  of  that  sacred  history  was  to  discover  the  corrup¬ 
tion  of  man’s  nature,  the  absolute  need  of  the  Messiah  and  his 
grace;  and  that  we  ought  in  the  reading  of  it,  to  improve  it  to 
that  end.  How  cutting  is  that  word  the  Lord  has  to  Samuel, 
concerning  Saul,  1  Sam.  ix.  17.  “  The  same  shall  reign  over 

(or,  as  the  word  is,  ‘  shall  restrain’)  my  people.”  0  the  cor¬ 
ruption  of  man’s  nature  !  the  awe  and  dread  of  the  God  of  hea¬ 
ven  restrains  them  not,  but  they  must  have  gods  on  the  earth 
to  do  it,  “  to  put  them  to  shame  !”  Judges  xviii.  7. 

Sixthly,  Consider  the  remains  of  that  natural  corruption 
in  the  saints  ;  though  grace  has  entered,  yet  corruption  is  not 
quite  expelled ;  though  they  have  got  the  new  nature,  yet 
much  of  the  old  corrupt  nature  remains ;  and  these  struggle 
together  within  them,  as  the  twins  in  Rebecca’s  womb,  Gal. 
v.  17.  They  find  it  present  with  them  at  all  times,  and  in  all 
places,  even  in  the  most  retired  corners.  If  a  man  have  an  ill 
neighbour,  he  may  remove ;  if  he  have  an  ill  servant,  he  may 
put  him  away  at  the  term  ;  if  a  bad  yoke-fellow,  he  may  some¬ 
times  leave  the  house,  and  be  free  of  molestation  that  way ; 
but  should  the  saint  go  into  a  wilderness,  or  set  up  his  tent  in 
some  remote  rock  in  the  sea,  where  never  foot  of  man,  beast, 
nor  fowl,  had  touched,  there  will  it  be  with  him :  should  he 
be,  with  Paul,  caught  up  to  the  third  heavens,  it  shall  come 
back  with  him,  2  Cor.  xii.  7.  It  follows  him  as  the  shadow 
doth  the  body ;  it  makes  a  blot  in  the  fairest  line  he  can  draw. 
It  is  like  the  fig-tree  in  the  wall,  which,  how  nearly  soever  it 
was  cut,  yet  still  grew  till  the  wall  was  thrown  down :  for  the 
roots  of  it  are  fixed  in  the  heart,  while  the  saint  is  in  the 
world,  as  with  bands  of  iron  and  brass :  it  is  especially  active 
when  he  woqld  do  good,  Rom.  vii.  21;  then  the  fowls  come 
down  upon  the  carcasses  :  hence,  often  in  holy  duties,  the  spirit 
even  of  a  saint  (as  it  were)  evaporates,  and  he  is  left,  ere  he 
is  aware,  like  Michal,  with  .an  image  in  the  bed,  instead  of 
a  husband.  I  need  not  stand  to  prove  to  the  godly  the  re¬ 
mains  of  the  corruption  of  nature  in  themselves;  for  they  groan 


40 


THAT  MAN’S  NATURE 


under  it :  and  to  prove  it  to  them,  were  to  hold  out  a  candle 
to  let  men  see  the  sun:  and  as  for  the  wicked,  they  are  ready 
to  account  mole-hills  in  the  saint,  as  big  as  mountains ;  if  not 
to  reckon  them  all  hypocrites.  But  consider  these  few  things 
on  this  head.  (1.)  “  If  it  be  thus  in  the  green  tree,  how  must 
it  be  in  the  dry?”  The  saints  are  not  born  saints;  but  made 
so  by  the  power  of  regenerating  grace :  have  they  got  a  new 
nature,  and  yet  so  much  of  the  old  remains  with  them?  How 
great  must  that  corruption  be  in  others,  where  it  is  altogether 
unmixed  with  grace?  (2.)  The  saints  groan  under  the  re¬ 
mains  of  it,  as  a  heavy  burden  !  Hear  the  apostle,  Rom.  vii.  24. 
“  O  wretched  man  that  I  am !  Who  shall  deliver  me  from  the 
body  of  this  death?”  What  though  the  carnal  man  lives  at 
ease  and  quiet,  and  the  corruption  of  nature  is  not  his  burden ; 
is  he  therefore  free  of  it  ?  No,  no ;  only  he  is  dead,  and  feels 
not  the  sinking  weight ;  many  a  groan  is  heard  from  a  sick-bed ; 
but  never  one  from  a  grave.  In  the  saint  as  in  the  sick  man, 
there  is  a  mighty  struggle,  life  and  death  striving  for  the 
mastery ;  but  in  the  natural  man,  as  in  the  dead  corpse,  there 
is  no  noise,  because  death  bears  full  sway.  (3.)  The  godly 
man  resists  the  old  corrupt  nature ;  he  strives  to  mortify  it, 
yet  it  remains ;  he  endeavours  to  starve  it,  and  by  that  means 
to  weaken  it,  yet  it  is  active ;  how  must  it  spread  then,  and 
strengthen  itself  in  that  soul,  where  it  is  not  starved,  but  fed  ? 
And  this  is  the  case  of  all  unregenerate,  who  “  make  provision 
for  the  flesh,  to  fulfil  the  lusts  thereof.”  If  the  garden  of 
the  diligent  afford  him  new  work  daily,  in  cutting  off  and  root¬ 
ing  up,  surely  that  of  the  sluggard  must  needs  be  all  grown  over 
with  thorns. 

Lastly,  I  shall  add  but  one  observation  more,  and  that  is, 
That  in  every  man  naturally  the  image  of  fallen  Adam  does 
appear;  some  children,  by  their  features  and  lineaments  of 
their  face,  do,  as  it  were,  father  themselves ;  and  thus  we  do 
resemble  our  first  parents ;  every  one  of  us  bears  the  image 
and  impress  of  their  fall  upon  him ;  and  to  evince  the  truth  of 
this,  I  do  appeal  to  the  consciences  of  all,  in  these  following 
particulars : 

First,  Is  not  a  sinful  curiosity  natural  to  us  ?  And  is  not  this 
a  print  of  Adam’s  image  ?  Gen.  iii.  6.  Is  not  man  naturally 
much  more  desirous  to  know  new  things,  than  to  practise  old 
known  truths?  How  like  old  Adam  do  we  look  in  this,  itch¬ 
ing  after  novelties,  and  disrelishing  old  solid  doctrines  ?  We 
seek  after  knowledge  rather  than  holiness ;  and  study  most  to 
know  those  things,  which  are  least  edifying;  our  wild  and  rov¬ 
ing  fancies  need  a  bridle  to  curb  them,  while  good  solid  affec¬ 
tions  must  be  quickened  and  spurred  up. 

Secondly,  If  the  Lord,  by  his  holy  law  and  wise  providence, 


IS  CORRUPTED,  PROVEN. 


41 


do  put  a  restraint  upon  us,  to  keep  us  back  from  any  thing; 
doth  not  that  restraint  whet  the  edge  of  our  natural  inclina¬ 
tions,  and  make  us  so  much  the  keener  in  our  desires  1  And  in 
this  do  we  not  betray  it  plainly  that  we  are  Adam’s  children  ? 
Gen.  iii.  2,  3,  6.  I  think  this  cannot  be  denied :  for  daily  ob¬ 
servation  evinceth,  that  it  is  a  natural  principle,  that  “  Stolen 
waters  are  sweet ;  and  bread  eaten  in  secret,  is  pleasant,”  Prov. 
ix.  17.  The  very  heathens  are  convinced  that  man  was  pos¬ 
sessed  with  this  spirit  of  contradiction,  though  they  knew  not 
the  spring  of  it.  How  often  do  men  give  themselves  the  loose 
in  these  things,  in  which,  if  God  had  left  them  at  liberty  they 
would  have  bound  up  themselves !  but  corrupt  nature  takes  a 
pleasure  in  the  very  jumping  over  the  hedge;  and  is  it  not  a 
repeating  of  our  father’s  folly,  that  men  will  rather  climb  for 
forbidden  fruit,  than  gather  what  is  shaken  off  the  tree  of  good 
providence  to  them,  when  they  have  God’s  express  allowance 
for  it  ? 

Thirdly,  Which  of  all  the  children  of  Adam  is  not  naturally 
disposed  to  “  hear  the  instruction  that  causeth  to  err  ?”  And 
was  not  this  the  rock  our  first  parents  split  upon  ?  Gen.  iii.  4.  6. 
How  apt  is  weak  man,  ever  since  that  time,  to  parley  with 
temptations  !  “  God  speaketh  once,  yea  twice,  yet  man  per- 

ceiveth  it  not,”  Job  xxxiii.  14,  but  readily  doth  he  listen  to 
Satan.  Men  might  often  come  fair  off,  if  they  would  dismiss 
temptations  with  abhorrence,  when  first  they  appear;  if  they 
would  nip  them  in  the  bud,  they  would  soon  die  away ;  but 
alas  !  .when  we  see  the  train  laid  for  us,  and  the  fire  put  to  it, 
yet  we  stand  till  it  run  along,  and  we  be  blown  up  with  its 
force. 

Fourthly,  Uo  not  the  eyes  in  our  head  often  blind  the  eyes  of 
the  mind  ?  And  was  not  this  the  very  case  of  our  first  parents  ? 
Gen.  iii.  6.  Man  is  never  more  blind  than  when  he  is  looking  on 
the  objects  that  are  most  pleasant  to  sense.  Since  the  eyes  of 
our  first  parents  were  opened  to  the  forbidden  fruit,  men’s  eyes 
have  been  the  gates  of  destruction  to  their  souls  ;  at  which  im¬ 
pure  imaginations  and  sinful  desires  have  entered  the  heart,  to  the 
wounding  of  the  soul,  wasting  of  the  conscience,  and  bringing 
dismal  effects  sometimes  on  whole  societies,  as  in  Achan’s 
case,  Joshua  vii.  21.  Holy  Job  was  aware  of  this  danger  from 
these  two  little  rolling  bodies,  which  a  very  small  splinter  of 
wood  will  make  useless  ;  so  that  (with  the  king  who  durst  not, 
with  his  ten  thousand,  meet  him  that  came  with  twenty  thou¬ 
sand  against  him,  Luke  xv.  31,  32,)  he  sendeth  and  desireth 
conditions  of  peace,  Job  xxxi.  1.  “I  have  made  a  covenant 
with  mine  eyes,”  &c. 

Fifthly,  Is  it  not  natural  for  us  to  care  for  the  body,  even  at 
the  expense  of  the  soul  ?  This  was  one  ingredient  in  the  sin 


42 


THAT  MAN’S  NATURE 


of  our  first  parents.  Gen.  iii.  6.  0  how  happy  might  we  be, 

if  we  were  but  at  half  the  pains  about  our  souls,  that  we  bestow 
upon  our  bodies!  If  that  question,  “  What  must  I  do  to  be 
saved?”  (Acts  xvi.  30.)  did  run  but  near  as  oft  through  our 
minds,  as  those  questions  do,  “  What  shall  we  eat?  what  shall 
we  drink?  wherewithal  shall  be  clothed?”  Matth.  vi.  31, 
many  a  (now)  hopeless  case  would  turn  very  hopeful.  But 
the  truth  is,  most  men  live  as  if  they  were  nothing  but  a  lump 
of  flesh :  or,  as  if  their  soul  served  for  no  other  use,  but  like 
salt,  to  keep  the  body  from  corrupting,  “  They  are  flesh,  John 
iii.  6.  They  mind  the  things  of  the  flesh,  Rom.  viii.  5,  and 
they  live  after  the  flesh,”  ver.  13.  If  the  consent  of  the  flesh 
be  got  to  an  action,  the  consent  of  the  conscience  is  rarely 
waited  for;  yea,  the  body  is  often  served,  when  the  conscience 
has  entered  a  dissent. 

Sixthly,  is  not  every  one  by  nature  discontent  with  his  pre¬ 
sent  lot  in  the  world:  or  with  some  one  thing  or  other  in  it? 
This  also  was  Adam’s  case,  Gen.  iii.  5,  6.  Some  one  thing  is 
always  missing;  so  that  man  is  a  creature  given  to  changes. 
And  if  any  doubt  of  this,  let  them  look  over  all  their  enjoy¬ 
ments,  and  after  a  review  of  them,  listen  to  their  own  hearts, 
and  they  will  hear  a  secret  murmuring  for  want  of  something  ; 
though  perhaps  if  they  considered  the  matter  aright,  they 
would  see  that  it  is  better  for  them  to  want,  than  to  have  that 
something.  Since  the  hearts  of  our  first  parents  flew  out  at 
their  eyes,  on  the  forbidden  fruit,  and  a  night  of  darkness  was 
thereby  brought  on  the  world,  their  posterity  have  a  natural 
disease,  which  Solomon  calls,  “The  wandering  of  the  desires,” 
(or,  as  the  word  is,  The  walking  of  the  soul,)  Eccl.  vi.  9. 
This  is  a  sort  of  diabolical  trance,  wherein  the  soul  traverseth 
the  world  :  feeds  itself  with  a  thousand  airy  nothings  :  snatcheth 
at  this  and  the  other  created  excellency  in  imagination  and 
desire :  goes  here  and  there,  and  every  where,  except  where  it 
should  go:  and  the  soul  is  never  cured  of  this  disease,  till 
overcoming  grace  bring  it  back,  to  take  up  its  everlasting  rest  in 
God  through  Christ;  but  till  this  be,  if  man  were  set  again 
in  Paradise,  the  garden  of  the  Lord,  all  the  pleasures  there 
would  not  keep  him  from  looking,  yea,  and  leaping  over  the 
hedge  a  second  time. 

Seventhly,  Are  we  not  far  more  easily  impressed  and  in¬ 
fluenced  by  evil  counsels  and  examples,  than  by  those  that  are 
good?  You  will  see  this  was  the  ruin  of  Adam,  Gen.  iii.  6. 
Evil  example,  to  this  day,  is  one  of  Satan’s  master  devices  to 
ruin  men :  and  though  we  have  by  nature,  more  of  the  fox  than 
ol  the  lamb,  yet  that  ill  property  some  observe  in  this  creature, 
viz.  That  if  one  lamb  skip  into  a  water,  the  rest  that  are  near 
will  suddenly  follow,  may  be  observed  also  in  the  disposition  of 


IS  CORRUPTED,  PROVEN. 


43 


the  children  of  men,  to  whom  it  is  very  natural  to  embrace  an 
evil  way,  because  they  see  others  upon  it  before  them:  ill 
example  has  frequently  the  force  of  a  violent  stream,  to  carry 
us  over  plain  duty ;  but  especially  if  the  example  be  given  by 
those  we  bear  a  great  affection  to ;  our  affection,  in  that  case, 
blinds  our  judgment;  and  what  we  would  abhor  in  others,  is 
complied  with,  to  humour  them ;  and  nothing  is  more  plain, 
than  that  generally  men  choose  rather  to  do  what  the  most  do, 
than  what  the  best  do. 

Eighthly,  Who  of  all  Adam’s  sons  need  be  taught  the  art 
of  sewing  fig-leaves  together,  to  cover  their  nakedness  ?  Gen. 
iii.  7.  When  we  have  ruined  ourselves,  and  made  ourselves 
naked,  to  our  shame,  we  naturally  seek  to  help  ourselves  by 
ourselves ;  and  many  poor  shifts  are  fallen  upon,  as  silly  and 
insignificant  as  Adam’s  fig  leaves.  What  pains  are  men  at,  to 
cover  their  sin  from  their  own  consciences,  and  draw  all  the 
fair  colours  upon  it  that  they  can  ?  and  when  once  convictions 
are  fastened  upon  them  so  that  they  cannot  but  see  themselves 
naked ;  it  is  as  natural  for  them  to  attempt  to  spin  a  cover  to  it 
out  of  their  own  bowels,  as  for  fishes  to  swim  in  the  water, 
or  birds  to  fly  in  the  air ;  therefore  the  first  question  of  the  con¬ 
vinced  is,  “  What  shall  we  do?”  Acts  ii.  27.  How  shall  we 
qualify  ourselves  ?  What  shall  we  perform  ?  not  minding  that 
the  new  creature  is  God’s  own  workmanship,  (or  deed,  Eph. 
ii.  10,)  more  than  Adam  thought  of  being  clothed  with  skins  of 
sacrifices,  Gen.  iii.  21. 

Ninthly,  Do  not  Adam’s  children  naturally  follow  his  foot¬ 
steps,  in  “hiding  themselves  from  the  presence  of  the  Lord?” 
Gen.  iii.  8.  We  are  every  whit  as  blind  in  this  matter  as  he 
was,  who  thought  to  hide  himself  from  the  presence  of  God 
among  the  shady  trees  of  the  garden ;  we  are  very  apt  to  pro¬ 
mise  ourselves  more  security  in  a  secret  sin,  than  in  one  that 
is  openly  committed.  “  The  eye  of  the  adulterer  waiteth  for 
the  twilight,  saying,  No  eye  shall  see  me.”  Job.  xxiv.  15. 
And  men  will  freely  do  that  in  secret,  which  they  would  be 
ashamed  to  do  in  the  presence  of  a  child  ;  as  if  darkness  could 
hide  from  an  all-seeing  God  !  Are  we  not  naturally  careless  of 
communion  with  God;  ay,  and  averse  to  it?  Never  was  there 
any  communion  betwixt  God  and  Adam’s  children,  where  the 
Lord  himself  had  not  the  first  word  ;  if  he  would  let  them  alone, 
they  would  never  inquire  after  him,  Isa.  lvii.  19.  “  I  hide  me.” 
Did  he  seek  after  a  hiding  God  ?  Very  far  from  it — “  He  went 
on  in  the  way  of  his  heart.” 

Tenthly,  How  loath  men  are  to  confess  sin;  to  take  guilt 
and  shame  to  themselves?  And  was  it  not  thus  in  the  case  be¬ 
fore  us?  Gen.  iii.  10.  Adam  confesseth  his  nakedness,  which 
he  could  not  get  denied ;  but  not  one  word  he  says  of  his  sins : 


44 


THAT  MAN’S  NATURE 


here  was  the  reason  of  it,  he  would  fain  have  hid  it  if  he  could ; 
it  is  as  natural  for  us  to  hide  sin,  as  to  commit  it !  Many  sad 
instances  thereof  we  have  in  this  world ;  but  a  far  clearer  proof 
of  it  we  shall  get,  at  the  day  of  judgment,  “  the  day  in  which 
God  will  judge  the  secrets  of  men.”  Rom.  ii.  17.  Many  a 
foul  mouth  will  then  be  seen,  which  is  now  wiped,  and  saith, 
“  I  have  done  no  wickedness,”  Prov.  xxx.  20. 

Lastly,  is  it  not  natural  for  us  to  extenuate  our  sin,  and 
transfer  the  guilt  upon  others  ?  And  when  God  examined  our 
guilty  first  parents,  did  not  Adam  lay  the  blame  on  the  wo¬ 
man,  and  did  not  the  woman  la,y  the  blame  on  the  serpent  ? 
Gen.  iii.  12,  13.  Now  Adam’s  children  need  not  be  taught 
this  hellish  policy ;  for  before  they  can  well  speak,  (if  they 
cannot  get  the  fact  denied,)  they  will  cunningly  lisp  out  some¬ 
thing  to  lessen  their  fault,  and  lay  the  blame  upon  another. 
Nay,  so  natural  is  this  to  men,  that  in  the  greatest  of  sins  they 
will  lay  the  fault  upon  God  himself;  they  will  blaspheme  his 
holy  providence  under  the  mistaken  name  of  misfortune,  or 
ill  luck,  and  thereby  lay  the  blame  of  their  sin  at  Heaven’s 
door !  And  was  not  this  one  of  Adam’s  tricks  after  his  fall  ? 
Gen.  iii.  12,  “And  the  man  said,  The  woman  whom  thou 
gavest  to  be  with  me,  she  gave  me  of  the  tree,  and  I  did  eat.” 
Observe  the  order  of  the  speech :  he  makes  his  apology  in  the 
first  place,  and  then  comes  his  confession !  His  apology  is 
long,  but  his  confession  very  short !  it  is  all  comprehended  in 
a  word,  “  And  I  did  eat.”  How  pointed  and  distinct  is  his 
apology,  as  if  he  was  afraid  his  meaning  should  have  been 
mistaken!  “The  woman,”  says  he,  or  “That  woman!”  as  if 
he  would  have  pointed  the  Judge  to  his  own  work :  of  which 
we  read,  Gen.  ii.  22.  There  was  but  one  woman  then  in  the 
world ;  so  that  one  would  think  he  needed  not  have  been  so 
nice  and  exact  in  pointing  at  her ;  yet  she  is  as  carefully  mark¬ 
ed  out  in  his  defence,  as  if  there  had  been  ten  thousand  !  “  The 
woman  whom  thou  gavest  me!”  Here  he  speaks  as  if  he  had 
been  ruined  with  God’s  gifts !  And  to  make  the  gift  look  the 
blacker,  it  is  added  to  all  this,  “  Thou  gavest  to  be  with  me :” 
a  constant  companion,  to  stand  by  me  as  a  helper !  This  looks 
as  if  Adam  would  have  fathered  an  ill  design  upon  the  Lord, 
in  giving  him  this  gift !  And  after  all,  there  is  a  new  demon¬ 
strative  here,  before  the  sentence  is  complete :  he  says  not, 
“  The  woman  gave.”  But,  “  The  woman  she  gave?  me !” 
emphatically,  as  if  he  had  said  “  She,  even  She,  gave  me  of  the 
tree.”  This  much  for  his  apology.  But  his  confession  is  quickly 
over,  in  one  word,  (as  he  spoke  it,)  “  And  I  did  eat.”  And 
there  is  nothing  here  to  point  to  himself,  and  as  little  to  show 
what  he  had  eaten.  How  natural  is  this  black  art  to  Adam’s 
posterity?  He  that  runs  may  read  it.  So  universally  does 


IS  CORRUPTED,  PROVEN. 


45 


Solomon’s  observations  hold  true,  Prov.  xix.  3.  “  The  fool¬ 

ishness  of  man  perverteth  his  ways,  and  his  heart  fretteth 
against  the  Lord.”  Let  us  then  call  fallen  Adam,  Father;  let 
us  not  deny  the  relation,  seeing  we  bear  his  image. 

And  now  to  shut  up  this  point,  sufficiently  confirmed  by  con¬ 
curring  evidence  from  the  Lord’s  word,  our  own  experience 
and  observation;  let  us  be  persuaded  to  believe  the  doctrine 
of  the  corruption  of  our  nature ;  and  to  look  to  the  second 
Adam,  the  blessed  Jesus,  for  the  application  of  his  precious 
blood,  to  remove  the  guilt  of  our  sin;  and  for  the  efficacy  of 
his  Holy  Spirit,  to  make  us  new  creatures,  knowing  that  ex¬ 
cept  “  we  be  born  again,  we  cannot  enter  into  the  kingdom  of 
God.” 


OF  THE  CORRUPTION  OF  THE  UNDERSTANDING. 

Secondly,  I  proceed  to  inquire  into  the  corruption  of  na¬ 
ture,  in  the  several  parts  thereof:  but  who  can  comprehend  it? 
Who  can  take  the  exact  dimension  of  it,  in  its  breadth,  length, 
height,  and  depth?  “The  heart  is  deceitful  above  all  things, 
and  desperately  wicked:  who  can  know  it?  Jer.  xvii.  9. 
However,  we  may  quickly  perceive  as  much  of  it,  as  may  be 
matter  of  deepest  humiliation,  and  may  discover  to  us  the  abso¬ 
lute  necessity  of  regeneration.  Man  in  his  natural  state  is  alto¬ 
gether  corrupt:  both  soul  and  body  are  polluted,  as  the  apostle 
proves  at  large,  Rom.  iii.  10 — 18.  As  for  the  soul,  this  natural 
corruption  has  spread  itself  through  all  the  faculties  thereof: 
and  is  to  be  found  in  the  understanding,  the  will,  the  affections, 
the  conscience,  and  the  memory. 

1.  The  Understanding,  that  leading  faculty,  is  despoiled  of 
its  primitive  glory,  and  covered  over  with  confusion  :  we  have 
fallen  into  the  hands  of  our  grand  adversary,  as  Samson  into 
the  hands  of  the  Philistines,  and  are  deprived  of  our  two  eyes ; 
“  There  is  none  that  understandeth,”  Rom.  iii.  11.  Mind  and 
conscience  are  defiled,  Tit.  i.  15.  The  natural  man’s  appre¬ 
hension  of  divine  things  is  corrupt,  Psal.  1.  21.  “Thou 
thoughtest  that  I  was  altogether  such  an  one  as  thyself.”  His 
judgment  is  corrupt,  and  cannot  be  otherwise,  seeing  his  eye 
is  evil ;  and  therefore  the  Scriptures,  to  show  that  men  did  all 
wrong,  say,  “  Every  one  did  that  which  was  right  in  his  own 
eyes,”  Judges  xvii.  6,  and  xxi.  25.  And  his  imaginations,  or 
reasonings  must  be  cast  down,  by  the  power  of  the  word;  being 
of  a  piece  with  his  judgment,  2  Cor.  x.  5.  But  to  point  out 
this  corruption  of  the  mind  or  understanding  more  particularly, 
let  these  following  things  be  considered : 

First ,  There  is  a  natural  weakness  in  the  minds  of  men, 
with  respect  to  spiritual  things :  the  apostle  determines  con-  ■ 

4 


46 


THE  CORRUPTION  OF 


cerning  every  one  that  is  not  endued  with  the  graces  of  the 
Spirit,  “  That  he  is  blind  and  cannot  see  afar  off,”  2  Pet.  i.  9. 
Hence  the  Spirit  of  God  in  the  Scripture,  clothes,  as  it  were, 
divine  truths  with  earthly  figures,  even  as  parents  teach  their 
children,  using  similitudes,  (Hos.  xii.  10,)  which,  though  it 
doth  not  cure,  yet  doth  evidence  this  natural  weakness  in  the 
minds  of  men :  but  we  want  not  plain  proofs  of  it  from  ex¬ 
perience :  As,  (1,)  How  hard  a  task  is  it  to  teach  many  peo¬ 
ple  the  common  principles  of  our  holy  religion;  and  to  make 
truths  so  plain,  as  they  may  understand  them  1  Here  there 
must  be  “  Precept  upon  precept,  precept  upon  precept:  Line 
upon  line,  line  upon  line,”  Isa.  xxviii.  10.  Try  the  same  per¬ 
sons  in  other  things,  they  shall  be  found  “  wiser  in  their  ge¬ 
neration  than  the  children  of  light.”  They  understand  their 
work  and  business  in  the  world,  as  well  as  their  neighbours; 
though  they  be  very  stupid  and  unteachable  in  the  matters  of 
God  !  Tell  them  how  they  may  advance  their  worldly  wealth, 
or  how  they  may  gratify  their  lusts,  and  they  will  quickly 
understand  these  things ;  though  it  is  very  hard  to  make  them 
know  how  their  souls  may  be  saved;  or  how  their  hearts  may 
find  rest  in  Jesus  Christ.  2.  Consider  these  who  have  many 
advantages  beyond  the  generality  of  mankind  ;  who  have  had 
the  benefit  of  good  education  and  instruction;  yea,  and  are 
blessed  with  the  light  of  grace  in  that  measure  wherein  it  is 
ascribed  to  the  saints  on  earth  ;  yet  how  small  a  portion  have 
they  of  the  knowledge  of  divine  things  !  What  ignorance  and 
confusion  still  remain  in  their  minds !  How  often  are  they 
mired  even  in  the  matter  of  practical  truths,  and  speak  as  a 
child  in  these  things  !  It  is  a  pitiful  weakness  that  we  cannot 
perceive  the  things  which  God  has  revealed  to  us  ;  and  it  must 
needs  be  a  sinful  weakness,  since  the  law  of  God  requires  us  to 
know  and  believe  them.  3.  What  dangerous  mistakes  are  to 
be  found  amongst  men,  in  concerns  of  greatest  weight  1  What 
woeful  delusions  prevail  over  them  !  Do  we  not  often  see 
those,  who,  in  other  things  are  the  wisest  of  men,  the  most  no¬ 
torious  fools  with  respect  to  their  soul’s  interest  ?  Matt.  xi.  25, 
“  Thou  hast  hid  these  things  from  the  wise  and  prudent.” 
Many  that  are  eagle-eyed  in  the  trifles  of  time,  are  like  owls 
and  bats  in  the  light  of  life.  Nay,  truly,  the  life  of  every  natural 
man  is  but  one  continued  dream  and  delusion,  out  of  which  lie 
never  awakes,  till  either,  by  a  new  light  darted  from  heaven 
into  his  soul,  he  come  to  himself,  Luke  xv.  17 ;  or,  in  hell  he 
lift  up  his  eyes,  chap.  xvi.  23.  Therefore,  in  scripture  account, 
though  he  be  ever  so  wise,  he  is  a  fool,  and  a  simple  one. 

Secondly,  Man’s  understanding  is  naturally  overwhelmed 
with  gross  darkness  in  spiritual  things.  /  Man,  at  the  instigation 
of  the  devil,  attempting  to  break  out  a  new  light  in  his  mind. 


THE  UNDERSTANDING. 


47 


Gen.  iii.  5,  instead  of  that,  broke  up  the  doors  of  the  bottomless 
pit ;  so  as,  by  the  smoke  thereof,  to  be  buried  in  darkness. 
When  God  first  made  man,  his  mind  was  a  lamp  of  light ;  but 
now,  when  he  comes  to  make  him  over  again,  in  regeneration, 
he  finds  it  darkness,  Eph.  v.  8,  “  Ye  were  sometimes  darkness.” 
Sin  has  closed  the  windows  of  the  soul,  darkness  is  over  all 
the  region :  it  is  the  land  of  darkness  and  shadow  of  death, 
where  the  light  is  as  darkness.  The  prince  of  darkness  reigns 
there,  and  nothing  but  the  works  of  darkness  are  framed  there, 
We  are  born  spiritually  blind,  and  cannot  be  restored  without  a 
miracle  of  grace.  This  is  thy  case,  whoever  thou  art,  that  are 
not  born  again.  That  you  may  be  convinced  in  this  matter, 
take  the  following  evidences  of  it : 

Evidence  1.  The  darkness  that  was  upon  the  face  of  the 
world,  before,  and  at  the  time  when  Christ  came,  arising  as  the 
Sun  of  Righteousness  upon  the  earth.  When  Adam  by  his  sin 
had  lost  that  primitive  light  with  which  he  was  endued  at  his 
creation,  it  pleased  God  to  make  a  glorious  revelation  of  his 
mind  and  will  to  him,  touching  the  way  of  salvation,  Gen.  iii.  1 5. 
This  was  handed  down  by  him,  and  other  godly  fathers,  before 
the  flood :  yet  the  natural  darkness  of  the  mind  of  man  prevailed 
so  far  against  that  revelation,  as  to  carry  off  all  sense  of  true 
religion  from  the  old  world,  except  what  remained  in  Noah’s 
family,  which  was  preserved  in  the  ark.  After  the  flood,  as 
men  multiplied  on  the  earth,  the  natural  darkness  of  the  mind 
prevailed  again,  and  the  light  decayed,  till  it  died  away  among 
the  generality  of  mankind,  and  was  preserved  only  among  the 
posterity  of  Shem.  And  even  with  them  it  had  nearly  set, 
when  God  called  Abraham  from  serving  other  gods,  Josh, 
xxiv.  15.  God  gives  Abraham  a  more  clear  and  full  revelation, 
which  he  communicates  to  his  family,  Gen.  xviii.  19;  yet  the 
natural  darkness  wears  it  out  at  length,  save  that  it  was  pre¬ 
served  among  the  posterity  of  Jacob.  They  being  carried  down 
into  Egypt,  that  darkness  so  prevailed,  as  to  leave  them  very 
little  sense  of  true  religion ;  and  there  was  a  necessity  of  a 
new  revelation  to  be  made  to  them  in  the  wilderness.  And 
many  a  cloud  of  darkness  got  above  that,  now  and  then,  during 
the  time  between  Moses  and  Christ.  When  Christ  came,  the 
world  was  divided  into  Jews  and  gentiles.  The  Jews,  and 
the  true  light  with  them,  were  within  an  inclosure,  Psal.  cxlvii. 
19,  20.  Between  them  and  the  gentile  world,  there  was  a 
partition  wall  of  God’s  making,  namely,  the  ceremonial  law : 
and  upon  that  there  was  reared  up  another  of  man’s  own  making, 
namely,  a  rooted  enmity  betwixt  the  parties,  Eph.  ii.  14,  15. 
If  we  look  abroad  without  the  inclosure,  and  except  those 
proselytes  of  the  gentiles,  who  by  means  of  some  rays  of  light 
breaking  forth  upon  them  from  within  the  inclosure,  having  re-. 


4S 


THE  CORRUPTION  OF 


nounced  idolatry,  worshipped  the  true  God,  but  did  not  conform 
to  the  Mosaical  rites,  we  see  nothing  but  “  dark  places  of  the 
earth,  full  of  the  habitations  of  cruelty,”  Psal.  lxxiv.  20.  Gross 
darkness  covered  the  face  of  the  gentile  world,  and  the  way  of 
salvation  wras  utterly  unknown  among  them.  They  were 
drowned  in  superstition  and  idolatry,  and  had  multiplied  their 
idols  to  such  a  vast  number  that  above  thirty  thousand  are 
reckoned  to  have  been  worshipped  by  those  of  Europe  alone. 
Whatever  wisdom  was  among  their  philosophers,  “  the  world 
by  that  wisdom  knew  not  God,”  1  Cor.  i.  21  ;  and  all  their 
researches  in  religion  were  but  gropingin  the  dark,  Acts  xvii.  27. 
If  we  look  within  the  inclosure,  and  except  a  few  that  were 
groaning  and  “  waiting  for  the  consolation  of  Israel,”  we  will 
see  a  gross  darkness  on  the  face  of  that  generation.  Though 
“  to  them  were  committed  the  oracles  of  God  ;V  yet  they  were 
most  corrupt  in  their  doctrine.  Their  traditions  were  multi¬ 
plied  ;  but  the  knowledge  of  those  things,  wherein  the  life  of 
religion  lies,  was  lost.  Masters  of  Israel  knew  not  the  nature 
and  necessity  of  regeneration,  John  iii.  10.  Their  religion  was 
to  build  on  their  birth-privilege,  as  children  of  Abraham,  Matt, 
iii.  9  ;  to  glory  in  their  circumcision,  and  other  external  ordi¬ 
nances,  Phil.  iii.  2,  3;  and  to  rest  in  the  law,  Rom.  ii.  17, 
after  they  had,  by  their  false  glosses,  cut  it  so  short,  that  they 
might  outwardly  go  well  nigh  to  the  fulfilling  of  it,  Matt.  v. 

Thus  was  darkness  over  the  face  of  the  world,  when  Christ, 
the  true  light,  came  into  it;  and  so  is  darkness  over  every  soul, 
till  he,  as  the  day-star,  arise  in  the  heart.  The  latter  is  an  evi¬ 
dence  of  the  former.  What,  but  the  natural  darkness  of  men’s 
minds,  could  still  thus  wear  out  the  light  of  external  revelation, 
in  a  matter  upon  which  eternal  happiness  depends  ?  Men  did 
not  forget  the  way  of  preserving  their  lives :  but  how  quickly 
they  lost  the  knowledge  of  the  way  of  salvation  of  their  souls, 
which  are  of  infinitely  more  weight  and  worth  !  When  patri¬ 
archs’  and  prophets’  teaching  was  ineffectual,  it  became  neces¬ 
sary  for  men  to  be  taught  of  God  himself,  who  alone  can  open 
the  eyes  of  the  understanding.  But  that  it  might  appear,  that 
the  corruption  of  man’s  mind  lay  deeper  than  to  be  cured  by 
mere  external  revelation  ;  there  were  but  very  few  converted  by 
Christ’s  preaching,  “  who  spoke  as  never  man  spoke,”  John 
xii.  37,  38.  The  great  cure  remained  to  be  performed,  by  the 
Spirit  accompanying  the  preaching  of  the  apostles;  who,  ac¬ 
cording  to  the  promise,  John  xiv.  12,  were  to  do  greater  works. 
And  if  we  look  to  the  miracles  wrought  by  our  blessed  Lord, 
we  shall  find,  that  by  applying  the  remedy  to  the  soul,  for  the 
cure  of  bodily  distempers,  as  in  the  case  of  “  the  man  sick  of 
the  palsy,”  Matt.  ix.  2,  he  plainly  discovered,  that  his  main 
errand  into  the  world  was  to  cure  the  diseases  of  the  soul.  I 


THE  UNDERSTANDING. 


49 


find  a  miracle  wrought  upon  one  that  was  born  blind,  performed 
in  such  a  way,  as  seems  to  have  been  designed  to  let  the  world 
see  in  it,  as  in  a  glass,  their  case  and  cure,  John  ix.  6,  “  he 
made  clay,  and  anointed  the  eyes  of  the  blind  man  with  clay.” 
What  could  more  fitly  represent  the  blindness  of  men’s  minds, 
than  eyes  closed  up  with  earth?  Isa.  vi.  1,  “  shut  their  eyes;” 
shut  them  up  by  anointing,  or  “  casting  them  with  mortar,” 
as  the  word  will  bear.  And  chap.  xliv.  18,  “he  hath  shut 
their  eyes :”  the  word  properly  signifies,  he  hath  plastered 
their  eyes ;  as  the  house  in  which  the  leprosy  had  been,  was 
to  be  plastered.  Levit.  xiv.  42.  Thus  the  Lord’s  word  disco¬ 
vers  the  design  of  that  strange  work;  and  by  it  shows  us,  that 
the  eyes  of  our  understanding  are  naturally  shut.  Then  the 
blind  man  must  go  and  wash  off  this  clay  in  the  pool  of  Siloam  : 
no  other  water  will  serve  this  purpose.  If  that  pool  had  not 
represented  him,  whom  the  Father  sent  into  the  world  to  open 
the  blind  eyes,  Isa.  xlii.  7,  I  think  the  Evangelist  had  not  given 
us  the  interpretation  of  that  name,  which  he  says,  signifies  sent , 
John  ix.  7.  So  we  may  conclude,  that  the  natural  darkness  of 
our  minds  is  such,  as  there  is  no  cure  for,  but  from  the  blood 
and  Spirit  of  Jesus  Christ,  whose  eye-salve  only  can  make  us 
see,  Rev.  iii.  18. 

Evidence  2.  Every  natural  man’s  heart  and  life  is  a  mass  of 
darkness,  disorder,  and  confusion ;  how  refined  soever  he  ap¬ 
pear  in  the  sight  of  men.  “  For  we  ourselves  also,”  saith  the 
apostle  Paul,  “  were  sometimes  foolish,  disobedient,  deceived, 
serving  divers  lusts  and  pleasures,”  Tit.  iii.  3 ;  and  yet,  at  the 
time  which  this  text  looks  to,  he  was  blameless,  “  touching  the 
righteousness  which  is  in  the  law,”  Phil.  iii.  6.  This  is  a  plain 
evidence  that  “  the  eye  being  evil,  the  whole  body  is  full  of 
darkness,”  Matt.  vi.  23.  The  unrenewed  part  of  mankind  is 
rambling  through  the  world,  like  so  many  blind  men;  who  will 
neither  take  a  guide,  nor  can  guide  themselves ;  and  therefore 
are  failing  over  this  and  the  other  precipice,  into  destruction. 
Some  are  running  after  their  covetousness,  till  they  be  pierced 
through  with  many  sorrows;  some  sticking  in  the  mire  of  sen¬ 
suality  ;  others  dashing  themselves  on  the  rock  of  pride  and  self- 
conceit  :  every  one  stumbling  on  some  one  stone  of  stumbling 
or  other :  all  of  them  are  running  themselves  upon  the  sword- 
point  of  justice,  while  they  eagerly  follow  whither  their  un¬ 
mortified  passions  and  affections  lead  them :  and  while  some 
are  lying  along  in  the  way,  others  are  coming  up,  and  falling 
headlong  over  them.  Therefore,  “  woe  unto  the”  blind  “  world 
because  of  offences,”  M&tt.  xviii.  7.  Errors  in  judgment  swarm 
in  the  world  because  it  is  “  night,  wherein  all  the  beasts  of  the 
forest  do  creep  forth.”  All  the  unregenerate  are  utterly  mis¬ 
taken  in  the  point  of  true  happiness :  for  though  Christianity 


50 


THE  CORRUPTION  OF 


hath  fixed  that  matter  in  point  of  principle,  yet  nothing  less  than 
overcoming  grace  can  fix  it  in  the  practical  judgment.  All 
men  agree  in  the  desire  of  being  happy ;  but,  among  unrenewed 
men,  touching  the  way  to  happiness,  there  are  almost  as  many 
opinions  as  there  are  men;  they  being  “turned  every  one  to 
his  own  way,”  Isa.  liii.  6.  They  are  like  the  blind  Sodomites 
about  Lot’s  house,  all  were  seeking  to  find  the  door;  some 
grope  one  part  of  the  wall  for  it,  some  another,  but  none  of  them 
could  certainly  say,  he  had  found  it ;  so  the  natural  man  may 
stumble  on  any  good,  but  the  chief  good.  Look  into  thine  own 
unregenerate  heart,  and  there  thou  wilt  see  all  turned  upside 
down ;  heaven  lying  under,  and  earth  at  top.  Look  into  thy 
life,  there  thou  mayest  see,  how  thou  art  playing  the  madman, 
snatching  at  shadows,  and  neglecting  the  substance :  eagerly 
flying  after  that  which  is  not,  and  slighting  that  which  is,  and 
will  be  for  ever. 

Evidence  3.  The  natural  man  is  always  as  a  workman  left 
without  light;  either  trifling  or  doing  mischief.  Try  to  catch 
thy  heart  at  any  time  thou  wilt,  and  thou  shalt  find  it  either 
weaving  the  spider’s  web,  or  hatching  cockatrice  eggs,  Isa.  lix. 
5,  roving  through  the  world,  or  digging  into  the  pit ;  filled  with 
vanity,  or  else  with  vileness ;  busy  doing  nothing,  or  what  is 
worse  than  nothing.  A  sad  sign  of  a  dark  mind. 

Evidence  4.  The  natural  man  is  void  of  the  saving  know¬ 
ledge  of  spiritual  things.  He  knows  not  what  a  God  he  has 
to  do  with ;  he  is  unacquainted  with  Christ ;  and  knows  not  what 
sin  is.  The  greatest  graceless  wits  are  blind  as  moles  in  these 
things.  Aye,  but  some  such  can  speak  of  them  to  good  pur¬ 
pose  :  so  might  those  Israelites,  of  the  temptations,  signs,  and 
miracles,  which  their  eyes  had  seen,  Deut.  xxix.  3  ;  to  whom, 
nevertheless,  the  Lord  had  “  not  given  a  heart  to  perceive,  and 
eyes  to  see,  and  ears  to  hear,  unto  that  day ;”  ver.  4.  Many 
a  man  that  bears  the  name  of  a  Christian,  may  make  Pharaoh’s 
confession  of  faith,  Exod.  v.  2,  “  I  know  not  the  Lord,”  neither 
will  they  let  go  what  he  commands  them  to  part  with.  God  is 
with  them,  as  a  prince  in  disguise  among  his  subjects,  who 
meets  with  no  better  treatment  from  them,  than  if  they  were  his 
fellows,  Psal.  1.  21.  Do  they  know  Christ,  or  see  his  glory, 
and  any  beauty  in  him,  for  which  he  is  to  be  desired  ?  If  they 
did,  they  would  not  slight  him  as  they  do :  a  view  of  his  glory 
would  so  darken  all  created  excellency,  that  they  would  take 
him  for  and  instead  of  all,  and  gladly  close  with  him,  as  he 
offereth  himself  in  the  Gospel,  John  iv.  10  ;  Psal.  ix.  10  ;  Matt, 
xiii.  44 — 46.  Do  they  know  what  sin  is,  who  nurse  the  ser¬ 
pent  in  their  bosom,  hold  fast  deceit  and  refuse  to  let  it  go  ?  I 
own  indeed  that  they  may  have  a  natural  knowledge  of  those 
things,  as  the  unbelieving  Jews  had  of  Christ,  whom  they  saw 


THE  UNDERSTANDING. 


51 


and  conversed  with :  but  there  was  a  spiritual  glory  in  him,  per¬ 
ceived  byfbelievers  only,  John  i.  14;  and  in  respect  of  that 
glory,  “  the”  unbelieving  “  world  knew  him  not,”  ver.  10. 
The  spiritual  knowledge  of  them  they  cannot  have  :  it  is  above 
the  reach  of  the  carnal  mind,  1  Cor.  ii.  14.  “The  natural 
man  receiveth  not  the  things  of  the  Spirit  of  God,  for  they  are 
foolishness  unto  him :  neither  can  he  know  them,  for  they  are 
spiritually  discerned.”  He  may  indeed  discourse  of  them  ;  but 
in  no  other  way  than  one  can  talk  of  honey  or  vinegar,  who 
never  tasted  the  sweetness  of  the  one,  nor  the  sourness  of  the 
other.  He  has  some  notions  of  spiritual  truths,  but  sees  not 
the  things  themselves  that  are  wrapt  up  in  the  words  of  truth, 
1  Tim.  i.  7,  “  Understanding  neither  what  they  say,  nor  where¬ 
of  they  affirm.”  In  a  word,  natural  men  fear,  seek,  confess, 
they  know  not  what.  Thus  you  may  see  man’s  understand¬ 
ing  naturally  is  overwhelmed  with  gross  darkness  in  spiritual 
things. 

Thirdly ,  There  is  in  the  mind  of  man  a  natural  bias  to  evil, 
whereby  it  comes  to  pass,  that  whatever  difficulties  it  finds 
while  occupied  about  things  truly  good,  it  acts  with  a  great  deal 
of  ease  in  evil ;  as  being  in  that  case  in  its  own  element, 
Jer.  iv.  22.  The  carnal  mind  drives  heavily  on  in  the  thoughts 
of  good  ;  but  furiously  in  the  thoughts  of  evil.  While  holiness 
is  before  it,  fetters  are  upon  it :  but  when  once  it  has  got  over 
the  hedge,  it  is  as  a  bird  got  out  of  a  cage,  and  becomes  a  free¬ 
thinker  indeed.  Let  us  reflect  a  little  on  the  apprehension  and 
imagination  of  the  carnal  mind,  and  we  shall  find  incontestable 
evidence  of  this  woeful  bias  to  evil. 

Evidence  1.  As  when  a  man,  by  a  violent  stroke  on  the 
head,  loseth  his  sight,  there  ariseth  to  him  a  kind  of  false  light 
whereby  he  seems  to  see  a  thousand  airy  nothings :  so  man, 
being  struck  blind  to  all  that  is  truly  good,  for  his  eternal  in¬ 
terest,  has  a  light  of  another  sort  brought  into  his  mind  ;  his 
eyes  are  opened,  knowing  evil;  and  so  are  the  words  of  the 
tempter  verified,  Gen.  iii.  5.  The  words  of  the  prophet  are 
plain,  “  They  are  wise  to  do  evil,  but  to  do  good  they  have  no 
knowledge,”  Jer.  iv.  22.  The  mind  of  man  has  a  natural 
dexterity  to  devise  mischief;  there  are  not  any  so  simple,  as  to 
want  skill  to  contrive  ways  to  gratify  their  lusts,  and  ruin  their 
souls,  though  the  power  of  every  one’s  hand  cannot  reach  to 
put  their  devices  in  execution.  No  one  needs  to  be  taught  this 
black  art ;  but,  as  weeds  grow  up  of  their  own  accord  in  the 
neglected  ground,  so  doth  this  wisdom,  which  is  earthly, 
sensual,  devilish,  James  iii.  15,  grow  up  in  the  minds  of  men, 
by  virtue  of  the  corruption  of  their  nature.  Why  should  we 
be  surprised  with  the  product  of  corrupt  wits  :  their  cunning 
devices  to  affront  heaven,  to  oppose  and  run  down  truth  and  ho- 


52 


THE  CORRUPTION  OF 


liness,  and  to  gratify  their  own  and  other  men’s  lusts  ?  They 
row  with  the  stream ;  no  wonder  that  they  make  great  pro¬ 
gress:  their  stock  is  within  them,  and  increaseth  by  using  of 
it :  and  the  works  of  darkness  are  contrived  with  the  greater 
advantage,  that  the  mind  is  wholly  destitute  of  spiritual  light ; 
which,  if  it  were  in  them  in  any  measure,  would  so  far  mar  the 
work,  1  John  iii.  9,  “  Whosoever  is  born  of  God  doth  not  com¬ 
mit  sin he  does  it  not  as  by  art,  wilfully  and  habitually  ;  for 
“  his  seed  remaineth  in  him.”  But,  on  the  other  hand,  “  it  is 
as  a  sport  to  a  fool  to  do  mischief :  but  a  man  of  understanding 
hath  wisdom,”  Prov.  x.  23.  “To  do  witty  mischief  nicely,” 
as  the  words  import,  “  is  as  a  sport  or  play  to  a  fool ;”  it  comes 
off  with  him  easily  ;  and  why,  but  because  he  is  a  fool,  and 
hath  not  wisdom  ?  which  would  mar  the  contrivances  of  dark¬ 
ness  !  The  more  natural  a  thing  is,  the  more  easily  it  is  done. 

Evidence  2.  Let  the  corrupt  mind  have  but  the  advantage  of 
one’s  being  employed  in,  or  present  at,  some  piece  of  service 
for  God  ;  that  so  the  device,  if  not  in  itself  sinful,  yet  may  be¬ 
come  sinful  by  its  unseasonableness ;  it  will  quickly  fall  upon 
some  device  or  expedient,  by  its  starting  aside;  which  delibera¬ 
tion,  in  season,  could  not  produce.  Thus  Saul,  who  wist  not 
what  to  do  before  the  priest  began  to  consult  God,  is  quickly 
determined  when  once  the  priest’s  hand  was  in :  his  own  heart 
then  gave  him  an  answer,  and  would  not  allow  him  to  wait  an 
answer  from  the  Lord,  1  Sam.  xiv.  18,  19.  Such  a  devilish 
dexterity  hath  the  carnal  mind,  in  devising  what  may  most 
effectually  divert  men  from  their  duty  to  God. 

Evidence  3.  Doth  not  the  carnal  mind  naturally  strive  to 
grasp  spiritual  things  in  imagination  ;  as  if  the  soul  were  quite 
immersed  in  flesh  and  blood,  and  would  turn  every  thing  into 
its  own  shape  ?  Let  men  who  are  used  to  the  forming  of  the 
most  abstracted  notions,  look  into  their  own  souls,  and  they  will 
find  this  bias  in  their  minds ;  whereof  the  idolatry  which  did  of 
old,  and  still  doth,  so  much  prevail  in  the  world,  is  an  incontes¬ 
table  evidence  :  for  it  plainly  discovers,  that  men  naturally 
would  have  a  visible  deity,  and  see  what  they  worship :  and 
therefore  they  “  changed  the  glory  of  the  incorruptible  God  into 
an  image,”  &c.,  Rom.  i.  23.  The  reformation  of  these  nations, 
blessed  be  the  Lord  for  it,  hath  banished  idolatry  and  images 
too,  out  of  our  churches  ;  but  heart  reformation  only  can  break 
down  mental  idolatry,  and  banish  the  more  subtile  and  refined 
image  worship,  and  representations  of  the  Deity,  out  of  the 
minds  of  men.  The  world,  in  the  time  of  its  darkness,  was 
never  more  prone  to  the  former,  than  the  unsanctified  mind  is  to 
the  latter.  Hence  are  horrible,  monstrous,  and  misshapen 
thoughts  of  God,  Christ,  the  glory  above,  and  all  spiritual 
things. 


THE  UNDERSTANDING. 


53 


Evidence  4.  What  a  difficult  task  it  is  xo  detain  the  carnal 
mind  before  the  Lord !  how  averse  is  it  to  the  entertaining  of 
good  thoughts,  and  dwelling  in  the  meditation  of  spiritual  things  ! 
If  a  person  be  driven  at  any  time,  to  think  of  the  great  concerns 
of  his  soul,  it  is  no  harder  work  to  hold  in  an  unruly  hungry 
beast,  than  to  hedge  in  the  carnal  mind,  that  it  get  not  away  to 
the  vanities  of  the  world  again.  When  God  is  speaking  to 
men  by  his  word,  or  they  are  speaking  to  him  in  prayer,  doth 
not  the  mind  often  leave  them  before  the  Lord,  like  so  many 
“  idols,  that  have  eyes,  but  see  not;  and  ears,  but  hear  not?” 
The  carcass  is  laid  down  before  God,  but  the  world  gets  away 
the  heart ;  though  the  eyes  be  closed,  the  man  sees  a  thousand 
vanities ;  the  mind,  in  the  mean  time,  is  like  a  bird  got  loose 
out  of  a  cage,  skipping  from  bush  to  bush ;  so  that,  in  effect, 
the  man  never  comes  to  himself,  till  he  be  gone  from  the  presence 
of  the  Lord.  Say  not,  it  is  impossible  to  get  the  mind  fixed — 
It  is  hard,  indeed,  but  not  impossible  :  grace  from  the  Lord  can 
do  it,  Psal.  cviii.  1;  agreeable  objects  will  do  it.  A  pleasant 
speculation  will  arrest  the  minds  of  the  inquisitive ;  the  worldly 
man’s  mind  is  in  little  hazard  of  wavering,  when  he  is  con¬ 
triving  business,  casting  up  his  accounts,  or  telling  his  money  : 
if  he  answers  you  not  at  first,  he  tells  you  he  did  not  hear  you, 
he  was  busy ;  his  mind  was  fixed.  Were  we  admitted  into 
the  presence  of  a  king,  to  petition  for  our  lives,  we  should  be  in 
no  hazard  of  gazing  through  the  chamber  of  presence.  But 
here  lies  the  case  ;  the  carnal  mind,  employed  about  any  spiritual 
good,  is  out  of  its  element,  and  therefore  cannot  fix. 

Evidence  5.  But  however  hard  it  is  to  keep  the  mind  on 
good  thoughts,  it  sticks  as  glue  to  what  is  evil  and  corrupt,  like 
itself,  2  Pet.  ii.  14,  “  Having  eyes  full  of  adultery,  and  that 
cannot  cease  from  sin.  Their  eyes  cannot  cease  from  sin,  (so 
the  words  are  constructed)  that  is,  their  hearts  and  minds, 
venting  by  the  eyes  what  is  within,  are  like  a  furious  beast, 
which  cannot  be  held  in  when  once  it  has  got  out  its  head. 
Let  the  corrupt  imagination  once  be  let  loose  on  its  favourite 
object,  it  will  be  found  hard  work  to  call  it  back  again,  though 
both  reason  and  will  are  for  its  retreat.  For  then  it  is  in  its 
own  element;  and  to  draw  it  off  from  its  impurities,  is  as  the 
drawing  of  a  fish  out  of  the  water,  or  the  rending  of  a  limb  from 
a  man.  It  runs  like  fire  set  to  a  train  of  powder,  that  resteth 
not  till  it  can  get  no  farther. 

Evidence  6.  Consider  how  the  carnal  imagination  supplies 
the  want  of  real  objects  to  the  corrupt  heart ;  that  it  may  make 
sinners  happy,  at  least  in  the  imaginary  enjoyment  of  their 
lusts.  Thus  the  corrupt  heart  feeds  itself  with  imagination 
sins  ;  the  unclean  person  is  filled  with  speculative  impurities, 
“  having  eyes  full  of  adultery  ;”  the  covetous  man  fills  his  heart 


54 


THE  CORRUPTION  OF 


with  the  world,  though  he  cannot  get  his  hands  full  of  it ;  the 
malicious  person,  with  delight,  acts  his  revenge  within  his  own 
breast;  the  envious  man,  within  his  own  narrow  soul,  beholds 
with  satisfaction  his  neighbour  laid  low  :  and  every  lust  finds 
the  corrupt  imagination  a  friend  to  it  in  time  of  need.  This  it 
doth,  not  only  when  people  are  awake,  but  sometimes  even 
when  they  are  asleep ;  whereby  it  comes  to  pass,  that  those 
sins  are  acted  in  dreams,  which  their  hearts  pant  after  while 
they  are  awake.  I  am  aware  that  some  question  the  sinfulness 
of  these  things  ;  but  can  it  be  thought  they  are  consistent  with 
that  holy  nature  and  frame  of  spirit  which  was  in  innocent 
Adam,  and  in  Jesus  Christ,  and  should  be  in  every  one?  It 
is  the  corruption  of  nature,  then,  that  makes  filthy  dreamers 
condemned,  Jude,  ver.  8.  Solomon  had  experience  of  the  ex¬ 
ercise  of  grace  in  sleep  :  in  a  dream  he  prayed,  in  a  dream  he 
made  the  best  choice;  both  were  accepted  of  God,  1  Kings  iii. 
5 — 15.  And  if  a  man  may,  in  his  sleep,  do  what  is  good  and 
acceptable  to  God,  why  may  he  not  also,  when  asleep,  do  that 
which  is  evil  and  displeasing  to  God  ?  The  same  Solomon 
would  have  men  aware  of  this ;  and  prescribes  the  best  remedy 
against  it,  namely,  “  the  law  upon  the  heart,”  Prov.  vi.  20,  21. 
“  When  thou  sleepest,”  says  he,  ver.  22,  “  it  shall  keep  thee,” 
to  wit,  from  sinning  in  thy  sleep ;  that  is,  from  sinful  dreams : 
for  a  man’s  being  kept  from  sin,  not  his  being  kept  from  afflic¬ 
tion,  is  the  immediate  proper  effect  of  the  law  of  God  impressed 
upon  the  heart,  Psal.  cxix.  11.  And  thus  the  whole  verse  is 
to  be  understood,  as  appears  from  ver.  23,  “  For  the  command¬ 
ment  is  a  lamp,  and  the  law  is  light,  and  reproofs  of  instruction 
are  the  way  of  life.”  Now,  the  law  is  a  lamp  and  light,  as  it 
guides  in  the  way  of  duty ;  and  instructing  reproofs  from  the 
law,  are  the  way  of  life,  as  they  keep  from  sin :  they  guide  not 
into  the  way  of  peace,  but  as  they  lead  into  the  way  of  duty : 
nor  do  they  keep  a  man  out  of  trouble,  but  as  they  keep  him 
from  sin.  Remarkable  is  the  particular  in  which  Solomon  in- 
stanceth  the  sin  of  uncleanness,  “  to  keep  thee  from  the  evil 
woman,”  &c.  ver.  24,  which  is  to  be  joined  to  ver.  22,  inclos¬ 
ing  the  23d  in  a  parenthesis,  as  some  versions  have  it.  These 
things  may  suffice  to  convince  us  of  the  natural  bias  of  the  mind 
to  evil. 

Fourthly ,  There  is  in  the  carnal  mind,  an  opposition  to  spi¬ 
ritual  truths,  and  an  aversion  to  them.  It  is  as  little  a  friend 
to  divine  truths,  as  it  is  to  holiness.  The  truths  of  natural  reli¬ 
gion,  which  do,  as  it  were,  force  their  entry  into  the  minds  of 
natural  men,  they  hold  prisoners  in  unrighteousness,  Rom.  i. 
18.  As  for  the  truths  of  revealed  religion,  there  is  an  evil  heart 
of  unbelief  in  them,  which  opposeth  their  entry ;  and  there  is 
an  armed  force  necessary  to  captivate  the  mind  to  the  belief  of 


THE  UNDERSTANDING. 


55 


them,  2  Cor.  x.  4,  5.  God  has  made  a  revelation  of  his  mind 
and  will  to  sinners,  touching  the  way  of  salvation;  he  has  given 
us  the  doctrine  of  his  holy  word :  but  do  natural  men  believe  it 
indeed?  No,  they  do  not;  “  for  he  that  believeth  not  on  the 
Son  of  God,  believeth  not  God,”  as  is  plain  from  1  John  v.  10. 
They  believe  not  the  promises  of  the  word  :  they  look  on  them, 
in  effect,  only  as  fair  words ;  for  those  that  receive  them  are 
thereby  made  “  partakers  of  the  divine  nature,”  2  Pet.  i.  4. 
The  promises  are  as  silver  cords  let  down  from  heaven  to  draw 
sinners  unto  God,  and  to  waft  them  over  into  the  promised 
land ;  but  they  cast  them  from  them.  They  believe  not  the 
threatenings  of  the  word.  As  men  travelling  in  deserts  carry 
fire  about  with  them,  to  fright  away  wild  beasts ;  so  God  has 
made  his  law  a  fiery  law,  Deut.  xxxiii.  2,  hedging  it  about 
with  threats  of  wrath :  but  men  are  naturally  more  brutish  than 
beasts  themselves ;  and  will  needs  touch  the  fiery  smoking 
mountain,  though  they  should  be  thrust  through  with  a  dart.  I 
doubt  not  but  most,  if  not  all  of  you,  who  are  yet  in  the  black 
state  of  nature,  wilt  here  plead,  not  guilty  ;  but  remember,  the 
carnal  Jews  in  Christ’s  time  were  as  confident  as  you  are,  that 
they  believed  Moses,  John  ix.  28,  29.  But  he  confutes  their 
confidence,  roundly  telling  them,  John  v.  46,  “  Had  ye  believ¬ 
ed  Moses,  ye  would  have  believed  me.”  If  you  believe  the 
truths  of  God,  you  dare  not  reject,  as  you  do,  Him  who  is 
truth  itself.  The  very  difficulty  you  find  in  assenting  to  this 
truth,  discovers  that  unbelief  which  I  am  charging  you  with. 
Has  it  not  proceeded  so  far  with  some  at  this  day,  that  it  has 
steeled  their  foreheads  with  impudence  and  impiety,  openly  to 
reject  all  revealed  religion  ?  Surely  it  is  “  out  of  the  abundance 
of  the  heart  their  mouth  speaketh.”  But,  though  ye  set  not 
your  mouths  against  the  heavens,  as  they  do,  the  same  bitter 
root  of  unbelief  is  in  all  men  by  nature,  and  reigns  in  you,  and 
will  reign,  till  overcoming  grace  brings  your  minds  to  the  belief 
of  the  truth.  To  convince  you  in  this  point,  consider  these 
three  things : 

Evidence  I.  How  few  are  there  who  have  been  blessed  with 
an  inward  illumination,  by  the  special  operation  of  the  Spirit  of 
Christ,  leading  them  into  a  view  of  divine  truths  in  their  spiri¬ 
tual  and  heavenly  lustre  ?  How  have  you  learned  the  truths  of 
religion  which  you  pretend  to  believe?  You  have  them  merely 
by  the  benefit  of  external  revelation,  and  by  education ;  so  that 
you  are  Christians,  because  you  were  not  born  and  bred  in  a 
Pagan,  but  in  a  Christian  country.  Ye  are  strangers  to  the  in¬ 
ward  work  of  the  Holy  Spirit,  bearing  witness  by  and  with  the 
word  in  your  hearts ;  and  so  you  cannot  have  the  assurance  of 
faith,  with  respect  to  the  outward  divine  revelation  made  in  the 
word,  I  Cor.  ii.  10 — 12;  therefore  ye  are  still  unbelievers. 


56 


THE  CORRUPTION  OF 


“It  is  written  in  the  Prophets — They  shall  be  all  taught  of 
God.  Every  man,  therefore,  that  hath  heard,  and  hath  learned 
of  the  Father,  cometh  unto  me,”  says  our  Lord,  John  vi.  45. 
Now,  ye  have  not  come  to  Christ,  therefore  ye  have  not  been 
taught  of  God :  ye  have  not  been  so  taught,  and  therefore  ye 
have  not  come;  ye  believe  not.  Behold  the  revelation  from 
which  the  faith,  even  of  the  fundamental  principles  in  religion, 
doth  spring,  Matt.  xvi.  16,  17,  “  Thou  art  Christ,  the  Son  of 
the  living  God. — Blessed  art  thou,  Simon  Barjona ;  for  flesh 
and  blood  hath  not  revealed  it  unto  thee,  but  my  Father  which 
is  in  heaven.”  If  ever  the  Spirit  of  the  Lord  take  thee  in  hand, 
to  work  in  thee  that  faith  which  is  of  the  operation  of  God,  it 
may  be,  that  as  much  time  will  be  spent  in  razing  the  old  foun¬ 
dation,  as  will  make  thee  find  the  necessity  of  the  working  of 
his  mighty  power,  to  enable  thee  to  believe  the  very  foundation- 
principles,  which  now  thou  thinkest  thou  makest  no  doubt  of, 
Eph.  i.  19. 

Evidence  2.  How  many  professors  have  made  shipwreck  of 
their  faith,  such  as  it  was,  in  time  of  temptation  and  trial  ! 
See  how  they  fall,  like  stars  from  heaven,  when  Antichrist 
prevails !  2  Thess.  ii.  11,  12,  “  God  shall  send  them  strong  de¬ 
lusions,  that  they  should  believe  a  lie  ;  that  they  all  might  be 
damned,  who  believed  not  the  truth.”  They  fall  into  damning 
delusions  ;  because  they  never  really  believed  the  truth,  though 
they  themselves,  and  others  too,  thought  they  did  believe  it. 
That  house  is  built  on  the  sand,  and  that  faith  is  but  ill-founded, 
that  cannot  stand,  but  is  quite  overthrown,  when  the  storm 
comes. 

Evidence  3.  Consider  the  utter  inconsistency  of  most  men’s 
lives  with  the  principles  of  religion  which  they  profess  ;  you 
may  as  soon  bring  east  and  west  together,  as  their  principles 
and  practice.  Men  believe  that  fire  will  burn  them  ;  and  there¬ 
fore  they  will  not  throw  themselves  into  it :  but  the  truth  is, 
most  men  live  as  if  they  thought  the  gospel  a  mere  fable,  and 
the  wrath  of  God,  revealed  in  his  word  against  their  unright¬ 
eousness  and  ungodliness,  a  mere  scarecrow.  If  you  believe 
the  doctrines  of  the  word,  how  is  it  that  you  are  so  unconcerned 
about  the  state  of  your  souls  before  the  Lord  ?  how  is  it  that 
you  are  so  little  concerned  about  this  weighty  point,  whether 
you  be  born  again  or  not  ?  Many  live  as  they  were  born,  and 
are  likely  to  die  as  they  live,  and  yet  live  in  peace.  Do  such 
believe  the  sinfulness  and  misery  of  a  natural  state  ?  Do  they 
believe  that  they  are  children  of  wrath  ?  Do  they  believe  that 
there  is  no  salvation  without  regeneration,  and  no  regeneration 
but  what  makes  man  a  new  creature  ?  If  you  believe  the  pro¬ 
mises  of  the  word,  why  do  you  not  embrace  them,  and  seek  to 
enter  into  the  promised  rest?  What  sluggard  would  not  dig 


THE  UNDERSTANDING. 


57 


for  a  hid  treasure,  if  he  really  believed  that  he  might  so  obtain 
it?  Men  will  work  and  sweat  for  a  maintenance,  because  they 
believe  that  by  so  doing  they  shall  get  it ;  yet  they  will  be  at 
no  tolerable  pains  for  the  eternal  weight  of  glory  !  Why,  but  be¬ 
cause  they  do  not  believe  the  word  of  promise?  Heb.  iv.  1,  2. 
If  ye  believe  the  threatenings,  how  is  ii  that  ye  live  in  your 
sins,  live  out  of  Christ,  and  yet  hope  for  mercy  ?  Do  such 
believe  God  to  be  the  holy  and  just  One,  who  will  by  no  means 
clear  the  guilty  ?  No,  no  ;  none  believe  ;  none,  or  next  to  none, 
believe  what  a  just  God  the  LORD  is,  and  how  severely  he 
punisheth. 

Fifthly ,  There  is  in  the  mind  of  man  a  natural  proneness  to 
lies  and  falsehood,  which  make  for  the  safety  of  lusts  :  “  They 
go  astray  as  soon  as  they  be  born,  speaking  lies,”  Psal.  lviii.  3 . 
We  have  this  with  the  rest  of  the  corruption  of  our  nature, 
from  our  first  parents.  God  revealed  the  truth  to  them  ;  but 
through  the  solicitation  of  the  tempter,  they  first  doubted,  then 
disbelieved  it,  and  embraced  a  lie  instead  of  it.  For  an  incon¬ 
testable  evidence  hereof,  we  may  see  the  first  article  of  the 
devil’s  creed,  “  Ye  shall  not  surely  die,”  Gen.  iii.  4,  which  was 
obtruded  by  him  on  our  first  parents,  ^ind  by  them  received, 
naturally  embraced  by  their  posterity,  and  held  fast,  till  light 
from  heaven  oblige  them  to  quit  it.  It  spreads  itself  through 
the  lives  of  natural  men  ;  who,  till  their  consciences  be  awakened, 
walk  after  their  own  lusts,  still  retaining  the  principle,  “  That 
they  shall  not  surely  die.”  And  this  is  often  improved  to  such 
perfection,  that  the  man  can  say,  in  the  face  of  the  denounced 
curse,  “  I  shall  have  peace,  though  I  walk  in  the  imagination  of 
my  heart,  to  add  drunkenness  to  thirst,”  Deut.  xxix.  19. 
Whatever  advantage  the  truths  of  God  have  over  error,  by 
means  of  education  or  otherwise,  error  has  always,  with  the 
natural  man,  this  advantage  against  truth,  namely,  that  there  is 
something  within  him  which  says,  “  O  that  it  were  true  !”  so 
that  the  mind  lies  fair  for  assenting  to  it.  And  here  is  the 
reason  of  it :  The  true  doctrine  is,  “  the  doctrine  that  is  accord¬ 
ing  to  godliness,”  1  Tim.  vi.  3  ;  and  “  the  truth  which  is  after 
godliness,”  Tit.  i.  1.  Error  is  the  doctrine  which  is  according 
to  ungodliness  ;  for  there  is  never  an  error  in  the  mind,  nor  an 
untruth  vented  in  the  world,  in  matters  of  religion,  but  what  has 
an  affinity  with  one  corruption  of  the  heart  or  another  :  according 
to  that  of  the  apostle,  2  Thess.  ii.  12,  “  They  believed  not  the 
truth,  but  had  pleasure  in  unrighteousness.”  So  that  truth  and 
error,  being  otherwise  attended  with  equal  advantages  for  their 
reception,  error,  by  this  means,  has  most  ready  access  into  the 
minds  of  men  in  their  natural  state.  Wherefore,  it  is  nothing 
strange  that  men  reject  the  simplicity  of  gospel  truths  and  insti¬ 
tutions,  and  greedily  embrace  error  and  external  pomp  in  reli- 


58 


THE  CORRUPTION  OF 


£ion  :  as  they  are  so  agreeable  to  the  lusts  of  the  heart,  and  the 
vanity  of  the  mind  of  the  natural  man.  Hence,  also  it  is,  that 
so  many  embrace  atheistical  principles ;  for  none  do  it  but  in 
compliance  with  their  irregular  passions  ;  none  but  those,  whose 
advantage  it  would  be,  that  there  were  no  God. 

Lastly ,  Man  naturally  is  high-minded ;  for  when  the  gospel 
comes  in  power  to  him,  it  is  employed  in  “  casting  down  ima¬ 
ginations,  and  every  high  thing  that  exalteth  itself  against  the 
knowledge  of  God,”  2  Cor.  x.  5.  Lowliness  of  mind  is  not  a 
flower  that  grows  in  the  field  of  nature ;  but  is  planted  by  the 
finger  of  God  in  a  renewed  heart,  and  learned  of  the  lowly 
Jesus.  It  is  natural  to  man  to  think  highly  of  himself  and  what 
is  his  own :  for  the  stroke  which  he  has  got  by  his  fall  in  Adam, 
has  produced  a  false  light,  whereby  molehills  about  him  appear 
like  mountains  ;  and  a  thousand  airy  beauties  present  themselves 
tb  his  deluded  fancy.  “  Vain  man  would  be  wise,”  so  he  ac¬ 
counts  himself,  and  so  he  would  be  accounted  by  others, 
“  though  man  be  born  like  a  wild  ass’s  colt,”  Job  xi.  12.  His 
way  is  right,  because  it  is  his  own  :  for  ‘4  every  way  of  man  is 
right  in  his  own  eyes,”  Prov.  xxi.  2.  His  state  is  good,  be¬ 
cause  he  knows  none  better ;  he  is  alive  without  the  law, 
Rom.  vii.  9,  and  therefore  his  hope  is  strong,  and  his  confidence 
firm.  It  is  another  tower  of  Babel,  reared  up  against  heaven  ; 
and  it  will  not  fall,  while  the  power  of  darkness  can  hold  it  up.* 
The  world  batters  it,  yet  it  stands ;  one  while,  breaches  are 
made  in  it,  but  they  are  quickly  repaired  ;  at  another  time,  it  is 
all  made  to  shake,  but  still  it  is  kept  up;  till  either  God  himself 
by  his  Spirit  raise  a  heart-quake  within  the  man,  which  tumbles 
it  down,  and  leaves  not  one  stone  upon  another,  2  Cor.  x.  4,  5, 
or  death  batter  it  down,  and  raze  the  foundations  of  it,  Luke 
xvi.  23.  And  as  the  natural  man  thinks  highly  of  himself,  so  he 
thinks  meanly  of  God,  whatever  he  pretends,  Psal.  1.  21.  “  Thou 
thoughtest  that  I  was  altogether  such  a  one  as  thyself.”  The 
doctrine  of  the  gospel,  and  the  mystery  of  Christ,  are  foolish¬ 
ness  to  him,  and  in  his  practice  he  treats  them  as  such,  l  Cor. 
i.  18,  and  ii.  14.  He  brings  the  word  and  the  works  of  God, 
in  the  government  of  the  world,  before  the  bar  of  his  carnal 
reason  ;  and  there  they  are  presumptuously  censured  and  con¬ 
demned,  Hos.  xiv.  9.  Sometimes  the  ordinary  restraint  of 
Providence  is  taken  off,  and  Satan  is  permitted  to  stir  up  the 
carnal  mind :  and,  in  that  case,  it  is  like  an  ant’s  nest,  uncovered 
and  disturbed ;  doubts,  denials,  and  hellish  reasonings,  crowd  in 
it,  and  cannot  be  laid  by  all  the  arguments  brought  against  them, 
till  power  from  on  high  subdue  the  mind  and  still  the  mutiny  of 
the  corrupt  principles. 

Thus  much  of  the  corruption  of  the  understanding;  which, 
although  the  half  be  not  told,  may  discover  to  you  the  absolute 


THE  UNDERSTANDING. 


59 


necessity  of  regenerating  grace.  Call  the  understanding  now, 
Ichabod  ;  for  the  glory  is  departed  from  it.  Consider  this,  you 
that  are  yet  in  the  state  of  nature,  and  groan  out  your  case  be¬ 
fore  the  Lord,  that  the  Sun  of  Righteousness  may  arise  upon 
you,  before  you  be  shut  up  in  everlasting  darkness.  What 
avails  your  worldly  wisdom?  What  do  your  attainments  in 
religion  avail,  while  your  understanding  lies  wrapt  up  in  its  na¬ 
tural  darkness  and  confusion,  utterly  void  of  the  light  of  life  ? 
Whatever  be  the  natural  man’s  gifts  or  attainments,  we  must,  as 
in  the  case  of  the  leper,  Lev.  xiii.  44,  “  pronounce  him  utterly 
unclean,  his  plague  is  in  his  head.”  But  that  is  not  all;  it  is 
in  his  heart,  too ;  his  will  is  corrupted,  as  I  shall  soon  show. 

OF  THE  CORRUPTION  OF  THE  WILL. 

II.  The  Will,  that  commanding  faculty,  which  sometimes 
was  faithful,  and  ruled  with  God,  is  now  turned  traitor,  and 
rules  with  and  for  the  devil.  God  planted  it  in  man  “  wholly 
aright  seed but  now  it  is  “  turned  into  the  degenerate  plant  of  a 
strange  vine.”  It  was  originally  placed  in  due  subordination  to 
the  will  of  God,  as  was  shown  before ;  but  now  it  is  gone 
wholly  aside.  However  some  magnify  the  power  of  free-will, 
a  view  of  the  spirituality  of  the  law,  to  which  acts  of  moral  dis¬ 
cipline  in  no  wise  answer,  and  a  deep  insight  into  the  corruption 
of  nature,  given  by  the  inward  operation  of  the  Spirit,  convinc¬ 
ing  of  sin,  righteousness,  and  judgment,  would  make  men  find 
an  absolute  need  of  the  power  of  free  grace,  to  remove  the 
bands  of  wickedness  from  off  their  free-will.  To  open  up  this 
plague  of  the  heart,  I  offer  these  following  things  to  be  consid¬ 
ered  : 

First,  There  is,  in  the  unrenewed  will,  an  utter  inability  for 
what  is  truly  good  and  acceptable  in  the  sight  of  God.  The 
natural  man’s  will  is  in  Satan’s  fetters ;  hemmed  in  within  the 
circle  of  evil,  and  cannot  move  beyond  it,  any  more  than  a  dead 
man  can  raise  himself  out  of  his  grave,  Eph.  ii.  1.  We  deny 
him  not  a  power  to  choose,  pursue,  and  act,  what,  as  to  the  matter 
is  good :  but  though  he  can  will  what  is  good  and  right,  he  can 
will  nothing  aright  and  well,  John  xv.  5,  “  Without  me,”  i.  e. 
separate  from  me,  as  a  branch  from  the  stock,  as  both  the  word 
and  context  will  bear,  “  ye  can  do  nothing;”  to  wit,  nothing 
truly  and  spiritually  good.  His  very  choice  and  desire  of  spi¬ 
ritual  things,  is  carnal  and  selfish,  John  vi.  26,  “  Ye  seek  me — 
because  ye  did  eat  of  the  loaves  and  were  filled.”  He  not  only 
comes  not  to  Christ,  but  “  he  cannot  come,”  ver.  44.  And 
what  can  he  do  acceptable  to  God,  who  believeth  not  on  him 
whom  the  F&ther  hath  sent  ?  To  evidence  this  inability  for 
good  in  the  unregenerate,  consider  these  two  things ; 


60 


THE  CORRUPTION  OF  THE  WILL. 


Evidence  1.  How  often  does  the  light  so  shine  before  men’s 
eyes,  that  they  cannot  but  see  the  good  which  they  should 
choose,  and  the  evil  which  they  should  refuse  ;  and  yet  their 
hearts  have  no  more  power  to  comply  with  that  light,  than  if 
they  were  arrested  by  some  invisible  hand  ?  They  see  what  is 
right,  yet  they  follow,  and  cannot  but  follow,  what  is  wrong. 
Their  consciences  tell  them  the  right  way,  and  approve  of  it 
too,  yet  their  will  cannot  be  brought  up  to  it ;  their  corruption 
so  chains  them,  that  they  cannot  embrace  it;  so  that  they  sigh 
and  go  backward,  notwithstanding  their  light.  If  it  be  not  thus, 
how  is  it  that  the  word  and  way  of  holiness  meet  with  such 
entertainment  in  the  world  ?  How  is  it  that  clear  arguments 
and  reason  on  the  side  of  piety  and  a  holy  life,  which  seem  to 
have  weight  even  with  the  carnal  mind,  do  not  bring  men  over 
to  that  side  ?  Although  the  existence  of  a  heaven  and  a  hell 
wrere  but  a  may-be,  it  were  sufficient-  to  determine  the  will  to 
the  choice  of  holiness,  were  it  capable  of  being  determined 
thereto,  by  mere  reason  :  but  men,  “  knowing  the  judgment  of 
God,”  that  they  who  commit  such  things  are  worthy  of  death, 
“  not  only  do  the  same,  but  have  pleasure  in  them  that  do 
them,”  Rom.  i.  32.  And  how  is  it  that  those  who  magnify 
the  power  of  free-will,  do  not  confirm  their  opinion  before  the 
world,  by  an  ocular  demonstration,  in  a  practice  as  far  above 
others  in  holiness,  as  the  opinion  of  their  natural  ability  is  above 
that  of  others  ?  Or  is  it  maintained  only  for  the  protection  of  lusts, 
which  men  may  hold  fast  as  long  as  they  please ;  and  when 
they  have  no  more  use  for  them,  throw  them  off  in  a  moment, 
and  leap  out  of  Delilah’s  lap,  into  Abraham’s  bosom  ?  What¬ 
ever  use  some  make  of  that  principle,  it  does  of  itself,  and  in  its 
own  nature,  cast  a  broad  shadow  for  a  shelter  to  wickedness  of 
heart  and  life.  It  may  be  observed,  that  the  generality  of  the 
hearers  of  the  gospel,  of  all  denominations  are  plagued  with  it ; 
for  it  is  a  root  of  bitterness,  natural  to  all  men ;  from  whence 
spring  so  much  fearlessness  about  the  soul’s  eternal  state,  so 
many  delays  and  off-puts  in  that  weighty  matter,  whereby  much 
work  is  laid  up  for  a  death-bed  by  some,  while  others  are  ruined 
by  a  legal  walk,  and  unacquaintedness  with  the  life  of  faith,  and 
the  making  use  of  Christ  for  sanctification  :  all  flowing  from  the 
persuasion  of  sufficient  natural  abilities.  So  agreeable  is  it  to 
corrupt  nature. 

Evidence  2.  Let  those,  who,  by  the  power  of  the  spirit  of 
bondage,  have  had  the  law  opened  before  them  in  its  spirituality, 
for  their  conviction,  speak  and  tell,  if  they  found  themselves 
able  to  incline  their  hearts  towards  it,  in  that  case  ;  nay,  whether 
the  more  that  light  shone  into  their  souls,  they  did  not  find  their 
hearts  more  and  more  unable  to  comply  with  it.  There  are 
some,  who  have  been  brought  unto  “  the  place  of  the  breaking 


THE  CORRUPTION  OF  THE  WILL. 


G1 


forth,”  who  are  yet  in  the  devil’s  camp,  who  from  their  experi¬ 
ence  can  tell,  that  light  let  into  the  mind  cannot  give  life  to  the 
will,  to  enable  it  to  comply  therewith ;  and  could  give  their 
testimony  here,  if  they  would.  But  take  Paul’s  testimony  con¬ 
cerning  it,  who,  in  his  unconverted  state,  was  far  from  believing 
his  utter  inability  for  good;  but  learned  it  by  experience,  Rom. 
vii.  8-13.  I  own,  the  natural  man  may  have  a  kind  of  love  to 
the  letter  of  the  law  :  but  here  lies  the  stress  of  the  matter;  he 
looks  on  the  holy  law  in  a  carnal  dress ;  and  so,  while  he  hugs 
a  creature  of  his  own  fancy,  he  thinks  that  he  has  the  law ;  but 
in  very  deed  he  is  without  the  law:  for  as  yet  he  sees  it  notin 
its  spirituality;  if  he  did,  he  would  find  it  the  very  reverse  of 
his  own  nature,  and  what  his  will  could  not  fall  in  with,  till 
changed  by  the  power  of  grace. 

Secondly ,  There  is  in  the  unrenewed  will  an  averseness  to 
good.  Sin  is  the  natural  man’s  element;  he  is  as  unwilling  to 
part  with  it  as  fish  are  to  come  out  of  the  water  into  dry  land.. 
He  not  only  cannot  come  to  Christ,  but  he  will  not  come ,  John 
v.  40.  He  is  polluted,  and  hates  to  be  washed,  Jer.  xiii.  27, 
“  Wilt  thou  not  be  made  clean  ?  when  shall  it  once  be  ?”  He 
is  sick,  yet  utterly  averse  to  the  remedy;  he  loves  his  disease 
so,  that  he  loathes  the  physician.  He  is  a  captive,  a  prisoner, 
and  a  slave ;  but  he  loves  his  conqueror,  his  jailer,  and  master; 
he  is  fond  of  his  fetters,  prison,  and  drudgery,  and  has  no  liking 
to  his  liberty.  For  evidence  of  this  averseness  to  good,  in  the 
will  of  man,  I  will  instance  in  some  particulars. 

Evidence  1.  The  untowardness  of  children.  Do  we  not  see 
them  naturally  lovers  of  sinful  liberty  ?  How  unwilling  are  they 
to  be  hedged  in  ?  How  averse  to  restraint?  The  world  can 
bear  witness,  that  they  are  “  as  bullocks  unaccustomed  to  the 
yoke and  more,  that  it  is  far  easier  to  bring  young  bullocks 
tamely  to  bear  the  yoke,  than  to  bring  young  children  under  dis¬ 
cipline,  and  make  them  tamely  submit  to  be  restrained  in  sinful 
liberty.  Every  body  may  see  in  this  as  in  a  glass,  that  man  is  natu¬ 
rally  wrild  and  wilful,  according  to  Zophar’s  observation,  Jobxi. 
12,  that  “  man  is  born  like  a  wild  ass’s  colt.”  What  can  be  said 
more  ?  He  is  like  a  colt,  the  colt  of  an  ass,  the  colt  of  a  wild  ass. 
Compare  Jer.  ii.  24,  “  A  wild  ass  used  to  the  wilderness,  that 
snuffeth  up  the  wind  at  her  pleasure  ;  in  her  occasion  who  can 
turn  her  away  ?” 

Evidence  2.  What  pain  and  difficulty  do  men  often  find  in 
bringing  their  hearts  to  religious  duties  ?  and  what  a  task  is  it 
to  the  carnal  heart  to  abide  at  them  ?  It  is  a  pain  to  it,  to  leave 
the  world  but  a  little,  to  come  before  God.  It  is  not  easy  to 
borrow  time  from  the  many  things,  to  spend  it  upon  the  one 
thing  needful.  Men  often  go  to  God  in  duties,  with  their  faces 
towards  the  world ;  and  when  their  bodies  are  on  the  mount  of 

5 


62 


THE  CORRUPTION  OF  THE  W  ILL. 


ordinances,  their  hearts  will  be  found  at  the  foot  of  the  hill, 
“going  after  their  covetousness,”  Ezek.  xxxiii.  31.  They 
are  soon  wearied  of  well-doing;  for  holy  duties  are  not  agreeable 
to  their  corrupt  nature.  Take  notice  of  them  at  their  wmrldly 
business,  set  them  down  with  their  carnal  company,  or  let  them 
be  sucking  the  breasts  of  a  lust ;  time  seems  to  them  to  fly,  and 
drive  furiously,  so  that  it  is  gone  ere  they  are  aware.  But  how 
heavily  does  it  pass,  while  a  prayer,  a  sermon,  or  a  Sabbath 
lasts  ?  The  Lord’s  day  is  the  longest  day  of  all  the  week  with 
many  ;  therefore  they  must  sleep  longer  that  morning,  and  go 
sooner  to  bed  that  night,  than  ordinarily  they  do ;  that  the  day 
may  be  made  of  a  tolerable  length  ;  for  their  hearts  say  within 
them,  “  When  will  the  sabbath  be  gone  ?”  Amos.  viii.  5.  The 
hours  of  worship  are  the  longest  hours  of  that  day ;  hence,  when 
duty  is  over,  they  are  like  men  eased  of  a  burden  ;  and  when 
sermon  is  ended,  many  have  neither  the  grace  nor  the  good 
manners  to  stay  till  the  blessing  be  pronounced,  but,  like  the 
beasts,  their  head  is  away,  as  soon  as  a  man  puts  his  hand 
to  loose  them  ;  and  why  ?  because,  while  they  are  at  ordinances, 
they  are  as  Doeg,  “  detained  before  the  Lord  ?”  1  Sam.  xxii.  7. 

Evidence  3.  Consider  how  the  will  of  the  natural  man  rebels 
against  the  light,  Job  xxiv.  13.  Light  sometimes  entereth  in, 
because  he  is  not  able  to  keep  it  out :  but  he  loveth  darkness 
rather  than  light.  Sometimes,  by  the  force  of  truth,  the  outer 
door  of  toe  understanding  is  broken  up ;  but  the  inner  door  of  the 
will  remains  fast  bolted.  Then  lusts  rise  against  light :  cor¬ 
ruption  and  conscience  encounter,  and  fight  as  in  the  field  of 
battle,  till  corruption  getting  the  upper  hand,  conscience  is 
forced  to  turn  its  back;  convictions  are  murdered,  and  truth  is 
made  and  held  prisoner,  so  that  it  can  create  no  more  disturbance. 
While  the  word  is  preached  or  read,  or  the  rod  of  God  is  upon 
the  natural  man,  sometimes  convictions  are  darted  in  on  him, 
and  his  spirit  is  wounded,  in  greater  or  lesser  measure :  but 
those  convictions  not  being  able  to  make  him  fall,  he  runs  away 
with  the  arrows  sticking  in  his  conscience;  and  at  length,  one 
way  or  other,  gets  them  out,  and  makes  himself  whole  again. 
Thus,  while  the  light  shines,  men,  naturally  averse  to  it,  wil¬ 
fully  shut  their  eyes,  till  God  is  provoked  to  blind  them  judi¬ 
cially,  and  they  become  proof  against  his  word  and  providences 
too :  so,  go  where  they  will,  they  can  sit  at  ease  ;  there  is  never 
a  word  from  heaven  to  them,  that  goeth  deeper  than  into  their 
ears,  IIos.  iv.  17,  “  Ephraim  is  joined  to  idols;  let  him  alone.” 

Evidence  4.  Let  us  observe  the  resistance  made  by  elect 
souls,  when  the  Spirit  of  the  Lord  is  at  work,  to  bring  them 
from  “the  power  of,  Satan  unto  God.”  Zion’s  King  gets  no 
subjects  but  by  stroke  of  sword,  “in  the  day  of  his  power,” 
Psal.  cx.  2,  3.  None  come  to  him,  but  such  as  are  drawn  by  a 


THE  CORRUPTION  OF  TIIE  WILL. 


63 


divine  hand,  John  vi.  44.  When  the  Lord  comes  to  the  soul, 
he  finds  the  strong  man  keeping  the  house,  and  a  deep  peace 
and  security  there,  while  the  soul  is  fast  asleep  in  the  devil’s 
arms.  But  “  the  prey  must  be  taken  from  the  mighty,”  and 
the  “  captive  delivered.”  Therefore  the  Lord  awakens  the 
sinner,  opens  his  eyes,  and  strikes  him  with  terror,  while  the 
clouds  are  black  above  his  head,  and  the  sword  of  vengeance  is 
held  to  his  breast.  Now  he  is  at  no  small  pains  to  put  a  fair 
face  on  a  black  heart:  to  shake  off  his  fears,  to  make  head 
against  them,  and  to  divert  himself  from  thinking  on  the  un¬ 
pleasant  and  ungrateful  subject  of  his  soul’s  case.  If  he  can¬ 
not  so  rid  himself  from  them,  carnal  reason  is  called  in  to  help, 
and  urges,  that  there  is  no  ground  for  so  great  fear ;  all  may 
be  well  enough  yet ;  and  if  it  be  ill  with  him,  it  will  be  ill  with 
many.  When  the  sinner  is  beat  from  this,  and  sees  no  advan¬ 
tage  in  going  to  hell  with  company,  he  resolves  to  leave  his  sins, 
but  cannot  think  of  breaking  off  so  soon;  there  is  time  enough, 
and  he  will  do  it  afterwards.  Conscience  says,  “To-day  if  ye 
will  hear  his  voice,  harden  not  your  hearts  :”  but  he  cries, 
“To-morrow,  Lord;  to-morrow,  Lord;  and  just  now,  Lord;” 
till  that  now  is  never  like  to  come.  Thus  many  times  he 
comes  from  his  prayers  and  confessions,  with  nothing  but  a 
breast  full  of  sharper  convictions  ;  for  the  heart  does  not  always 
cast  up  the  sweet  morsel,  as  soon  as  confession  is  made  with 
the  mouth,  Judges  x.  10-16.  And  when  conscience  obliges 
him  to  part  with  some  lusts,  others  are  kept  as  right  eyes  and 
right  hands  ;  and  there  are  rueful  looks  after  those  that  are  put 
away ;  as  it  was  with  the  Israelites,  who  with  bitter  hearts  re¬ 
membered  “  the  fish  they  did  eat  in  Egypt  freely,”  Numb.  xi.  5. 
Nay,  when  he  is  so  pressed,  that  he  must  needs  say  before  the 
Lord,  that  he  is  content  to  part  with  all  his  idols  ;  the  heart  will 
be  giving  the  tongue  the  lie.  In  a  word,  the  soul,  in  this  case, 
will  shift  from  one  thing  to  another  ;  like  a  fish  with  the  hook  in 
its  jaws,  till  it  can  do  no  more,  and  power  come  to  make  it  yield, 
as  “  the  wild  ass  in  her  month,”  Jer.  ii.  24. 

Thirdly ,  There  is  in  the  will  of  man  a  natural  “  proneness 
to  evil,”  a  woeful  bent  towards  sin.  Men  naturally  are  “  bent 
to  backsliding  from  God,”  Hos.  ii.  7.  They  hang,  as  the  word 
is,  towards  backsliding;  even  as  a  hanging  wall,  whose  breaking 
cometh  suddenly  in  an  instant.  Set  holiness  and  life  upon  the 
one  side,  sin  and  death  upon  the  other ;  and  leave  the  unrenewed 
will  to  itself,  it  will  choose  sin  and  reject  holiness.  This  is  no 
more  to  be  doubted,  than  that  water,  poured  on  the  side  of  a  hill, 
will  run  downward,  and  not  upward  ;  or  that  a  flame  will  ascend, 
and  not  descend. 

Evidence  1.  Is  not  the  way  of  evil  the  first  way  which  the 
children  of  men  go  ?  Do  not  their  inclinations  plainly  appear 


64 


THE  CORRUPTION  OF  THE  WILL. 


on  the  wrong  side,  while  yet  they  have  no  cunning  to  hide 
them  ?  In  the  first  opening  of  our  eyes  in  the  world,  we  look 
asquint,  hell-ward,  not  heaven-ward.  As  soon  as  it  appears 
that  we  are  rational  creatures,  it  appears  that  we  are  sinful 
creatures,  Psal.  lviii.  3.  “  The  wicked  are  estranged  from  the 
womb ;  they  go  astray,  as  soon  as  they  be  born.”  Prov. 
xxii.  15,  “  Foolishness  is  bound  in  the  heart  of  a  child:  but  the 
rod  of  correction  shall  drive  it  far  from  him.”  Folly  is  bound 
in  the  heart,  it  is  woven  in  our  very  nature.  The  knot  will  not 
unloose;  it  must  be  broken  asunder  by  strokes.  Words  will 
not  do  it,  the  rod  must  be  taken  to  drive  it  away ;  and  if  it  be 
not  driven  far  away,  the  heart  and  it  will  meet  and  knit  again. 
Not  that  the  rod  of  itself  will  do  this ;  the  sad  experience  of 
many  parents  testifies  to  the  contrary  ;  and  Solomon  himself 
tells  you,  Prov.  xxvii.  22,  “  Though  thou  shouldst  bray  a  fool 
in  a  mortar,  among  wheat,  with  a  pestle,  yet  will  not  his  fool¬ 
ishness  depart  from  him;”  it  is  so  bound  in  his  heart.  But 
the  rod  is  an  ordinance  of  God,  appointed  for  that  end  ;  which, 
like  the  word,  is  made  effectual,  by  the  Spirit’s  accompanying 
his  own  ordinance.  This,  by  the  way,  shows  that  parents,  in 
administering  correction  to  their  children,  have  need,  first  of  all, 
to  correct  their  own  irregular  passions,  and  look  upon  it  as  a 
matter  of  awful  solemnity,  setting  about  it  with  much  depen¬ 
dence  on  the  Lord,  and  following  it  with  prayer  for  the  blessing, 
if  they  would  have  it  effectual. 

Evidence  2.  How  easily  are  men  led  aside  to  sin !  The 
children  who  are  not  persuaded  to  good,  are  otherwise  simple 
ones,  easily  wrought  upon  :  those  whom  the  word  cannot  draw 
to  holiness,  are  “  led  by  Satan  at  his  pleasure.”  Profane  Esau, 
that  cunning  man,  Gen.  xxv.  27,  was  as  easily  cheated  of  the 
blessing,  as  if  he  had  been  a  fool  or  an  idiot.  The  more  natural 
a  thing  is,  the  more  easy  it  is:  so  Christ’s  yoke  is  easy  to  the 
saints,  in  so  far  as  they  are  partakers  of  the  divine  nature  ;  and 
sin  is  easy  to  the  unrenewed  man ;  but  to  learn  to  do  good,  is 
as  difficult  as  for  the  Ethiopian  to  change  his  skin  ;  because  the 
will  naturally  hangs  towards  evil,  and  is  averse  to  good.  A 
child  can  cause  a  round  thing  to  run,  when  he  cannot  move  a 
square  thing  of  the  same  weight ;  for  the  roundness  makes  it  fit 
for  motion,  so  that  it  goes  with  a  touch.  Even  so,  men  find  the 
heart  easily  carried  towards  sin,  while  it  is  as  a  dead  weight 
in  the  way  of  holiness  ;  we  must  see.k  for  the  reason  of  this  from 
the  natural  set  and  disposition  of  the  heart,  whereby  it  is  prone 
and  bent  to  evil.  Were  man’s  will,  naturally,  but  in  equal 
balance  to  good  and  evil,  the  one  might  be  embraced  with  as 
little  difficulty  as  the  other ;  but  experience  testifies  it  is  not  so. 
In  the  sacred  history  of  the  Israelites,  especially  in  the  book  of 
Judges,  how  often  do  we  find  them  forsaking  Jehovah,  the 


THE  CORRUPTION  OF  THE  WILL. 


65 


mighty  God,  and  doting  upon  the  idols  of  the  nations  about 
them  ? — But  did  ever  any  one  of  these  nations  grow  fond  of 
Israel’s  God,  and  forsake  their  own  idols?  No,  no ;  though 
man  is  naturally  given  to  changes,  it  is  but  from  evil  to  evil,  not 
from  evil  to  good,  Jer.  ii.  10,  11,  “  Hatha  nation  changed  their 
gods,  which  are  yet  no  gods  ?  But  my  people  have  changed 
their  glory,  for  that  which  doth  not  profit.”  Surely  the  will  of 
man  stands  not  in  equal  balance,  but  has  a  cast  to  the  wrong  side. 

Evidence  3.  Consider  how  men  go  on  still  in  the  way  of  sin, 
till  they  meet  with  a  stop,  and  that  from  another  hand  than  their 
own,  Isa.  lvii.  17,  “I  hid  me,  and  he  went  on  frowardly  in 
the  way  of  his  heart.”  If  God  withdraw  his  restraining  hand, 
and  lay  the  reins  on  the  sinner’s  neck,  he  is  under  no  doubt 
what  way  to  choose ;  for,  observe  it,  the  way  of  sin  is  the  way 
of  his  heart;  his  heart  naturally  lies  that  way;  it  hath  a  natural 
propensity  to  sin.  As  long  as  God  suffers  them,  they  walk  in 
their  own  way,  Acts  xiv.  16.  The  natural  man  is  so  fixed  in 
his  woful  choice,  that  there  needs  no  more  to  show  he  is  off 
from  God’s  way,  than  to  say  he  is  upon  his  own. 

Evidence  4.  Whatsoever  good  impressions  are  made  on 
him,  they  do  not  last.  Though  his  heart  be  firm  as  a  stone, 
yea  harder  than  the  nether-millstone,  in  point  of  receiving  of 
them ;  it  is  otherwise  unstable  as  water,  and  cannot  keep  them. 
It  works  against  the  receiving  of  them ;  and,  when  they  are 
made,  it  works  them  off,  and  returns  to  its  natural  bias,  Hos.  vi.  4, 
“  Your  goodness  is  as  a  morning  cloud,  and  as  the  early  dew,  it 
goeth  away.”  The  morning  cloud  promises  a  hearty  shower, 
but  when  the  sun  arises,  it  vanishes  :  the  sun  beats  upon  the 
early  dew,  and  it  evaporates ;  so  the  husbandman’s  expectation 
is  disappointed.  Such  is  the  goodness  of  the  natural  man. 
Some  sharp  affliction,  or  piercing  conviction,  obliges  him,  in 
some  sort,  to  turn  from  his  evil  course :  but  his  will  not  being 
renewed,  religion  is  still  against  the  grain  with  him,  and  there- 
fore  this  goes  off  again,  Psal.  lxxviii.  34 — 37.  Though  a  stone 
thrown  up  into  the  air,  may  abide  there  a  little  while,  yet  its 
natural  heaviness  will  bring  it  down  again :  so  do  unrenewed 
men  return  to  the  wallowing  in  the  mire;  because,  though  they 
washed  themselves,  yet  their  swinish  nature  was  not  changed. 
It  is  hard  to  cause  wet  wood  to  take  fire,  hard  to  make  it  keep 
fire  ;  but  it  is  harder  than  either  of  these,  to  make  the  unrenewed 
will  retain  attained  goodness ;  which  is  a  plain  evidence  of  the 
natural  bent  of  the  will  to  evil. 

Evidence  5.  Do  the  saints  serve  the  Lord  now,  as  they  were 
wont  to  serve  sin,  in  their  unconverted  state  ?  Very  far  from  it, 
Rom.  vi.  20,  “  When  ye  were  the  servants  of  sin,  ye  were  free 
from  righteousness.”  Sin  got  all,  and  admitted  no  partner;  but 
now,  when  they  are  the  servants  of  Christ,  are  they  free  from 


66 


THE  CORRUPTION  OF  THE  WILL. 


sin  ?  Nay,  there  are  still  with  them  some  deeds  of  the  old  man, 
showing  that  he  is  but  dying  in  them ;  and  hence  their  hearts 
often  misgive  them,  and  slip  aside  unto  evil,  “  when  they  would 
do  good,”  Rom.  vii.  21.  They  need  to  watch,  and  keep  their 
hearts  with  all  diligence ;  and  their  sad  experience  teaches 
them,  “  That  he  that  trusteth  in  his  own  heart  is  a  fool,” 
Prov.  xxviii.  26.  If  it  be  thus  in  the  green  tree,  how  must  it 
be  in  the  dry  ? 

Fourthly ,  There  is  a  natural  contrariety,  direct  opposition, 
and  enmity,  in  the  will  of  man,  to  God  himself,  and  his  holy 
will,  Rom.  viii.  7,  “  The  carnal  mind  is  enmity  against  God; 
for  it  is  not  subject  to  the  law  of  God,  neither  indeed  can  be.” 
The  will  was  once  God’s  deputy  in  the  soul,  set  to  command 
there  for  him  ;  but  now  it  is  set  up  against  him.  If  you  would 
have  the  picture  of  it  in  its  natural  state,  the  very  reverse  of  the 
will  of  God  represents  it.  If  the  fruit  hanging  before  one’s 
eyes  be  but  forbidden,  that  is  sufficient  to  draw  the  heart  after 
it.  Let  me  instance  in  the  sin  of  profane  swearing  and  cursing, 
to  which  some  are  so  abandoned,  that  they  take  a  pride  in  it; 
belching  out  horrid  oaths  and  curses,  as  if  hell  opened  with  the 
opening  of  their  mouths  ;  or  larding  their  speeches  with  minced 
oaths;  and  all  this  without  any  manner  of  provocation,  though 
even  that  would  not  excuse  them.  Pray,  tell  me — 1.  What 
profit  is  there  here  ?  A  thief  gets  something  in  his  hand  for 
his  pains;  a  drunkard  gets  a  belly-full ;  but  what  do  you  get? 
Others  serve  the  devil  for  pay ;  but  you  are  volunteers,  that 
expect  no  reward  but  your  work  itself,  in  affronting  of  Heaven  : 
and  if  you  repent  not,  you  will"  get  your  reward  in  full  tale; 
when  you  go  to  hell,  your  work  will  follow  you.  The  drunkard 
shall  not  have  a  drop  of  water  to  cool  his  tongue  there  ;  nor  will 
the  covetous  man’s  wealth  follow  him  into  the  other  world  ! 
You  may  drive  on  your  old  trade  there ;  eternity  will  be  long 
enough  to  give  you  your  heart’s  fill  of  it.  2.  What  pleasure  is 
there  here,  but  what  flows  from  your  trampling  on  the  holy  law? 
Which  of  your  senses  doth  swearing  and  cursing  gratify  ?  If  it 
gratify  your  ears,  it  can  only  be  by  the  noise  it  makes  against 
the  heavens. — Though  you  had  a  mind  to  give  up  yourselves 
to  all  manner  of  profanity  and  sensuality,  there  is  so  little  plea¬ 
sure  can  be  strained  out  of  these  sins,  that  we  must  needs 
conclude,  your  love  for  them,  in  this  case,  is  a  love  to  them  for 
themselves ;  a  devilish  unhired  love,  without  any  prospect  of 
profit  or  pleasure  from  them  otherwise.  If  .any  shall  say, 
These  are  monsters  of  men :  be  it  so ;  yet,  alas !  the  world 
is  fruitful  of  such  monsters ;  they  are  to  be  found  almost 
every  where.  Allow  me  to  say,  they  must  be  admitted  as 
the  mouth  of  the  whole  unregenerate  world  against  Heaven, 
Rom.  iii.  14,  “  Whose  mouth  is  full  of  cursing  and  bitterness:” 


THE  CORRUPTION  OF  THE  WILL. 


67 


ver.  19,  “Now  we  know,  that  what  things  soever  the  law  saith, 
it  saith  to  them  who  are  under  the  law,  that  every  mouth  may 
be  stopped,  and  all  the  world  may  become  guilty  before  God.” 

I  have  a  charge  against  every  unregenerate  man  and  woman, 
young  and  old,  to  be  verified  by  the  testimonies  of  the  scriptures 
of  truth,  and  the  testimony  of  their  own  consciences;  namely, 
that  whether  they  be  professors  or  profane,  seeing  they  are  not 
born  again,  they  are  heart  enemies  to  God;  to  the  Son  of  God; 
to  the  Spirit  of  God  ;  and  to  the  law  of  God.  Hear  this,  ye 
careless  souls,  that  live  at  ease  in  your  natural  state. 

First,  Ye  are  enemies  to  God  in  your  mind,  Col.  i.  21.  Ye 
are  not  as  yet  reconciled  to  him ;  the  natural  enmity  is  not  as 
yet  slain,  though  perhaps  it  lies  hid,  and  you  do  not  perceive  it. 
1.  You  are  enemies  to  the  very  being  of  God,  Psal.  xiv.  1, 
“The  fool  hath  said  in  his  heart,  There  is  no  God.”  The 
proud  man  would  that  none  were  above  himself ;  the  rebel,  that 
there  were  no  king;  and  the  unrenewed  man,  who  is  a  mass  of 
pride  and  rebellion,  that  there  were  no  God.  He  saith  it  in  his 
heart,  he  wisheth  it  were  so,  though  he  is  ashamed  and  afraid 
to  speak  it  out.  That  all  natural  men  are  such  fools,  appears 
from  the  apostle’s  quoting  a  part  of  this  psalm,  “  That  every 
mouth  may  be  stopped,”  Rom.  iii.  10 — 19.  I  own,  indeed, 
that  while  the  natural  man  looks  on  God  as  the  Creator  and 
Preserver  of  the  world,  because  he  loves  his  own  self,  therefore 
his  heart  rises  not  against  the  being  of  his  benefactor :  but  his 
enmity  will  quickly  appear  when  he  looks  on  God  as  the  Rector 
and  Judge  of  the  world,  binding  him,  under  the  pain  of  the 
curse,  to  exact  holiness,  and  girding  him  with  the  cords  of 
death,  because  of  his  sin.  Listen  in  this  case  to  the  voice  of 
the  heart,  and  thou  wilt  find  it  to  be  “no  God!”  2.  Ye  are  ene¬ 
mies  to  the  nature  of  God,  Job  xxi.  14,  “  They  say  unto  God, 
depart  from  us,  for  we  desire  not  the  knowledge  of  thy  ways.” 
Men  set  up  to  themselves  an  idol  of  their  own  fancy,  instead  of 
God ;  and  then  fall  down  and  worship  it.  They  love  him  no 
other  way,  than  Jacob  loved  Leah,  while  he  took  her  for  Rachel. 
Every  natural  man  is  an  enemy  to  God,  as  he  is  revealed  in  his 
word.  The  infinitely  holy,  just,  powerful,  and  true  being,  is 
not  the  God  whom  he  loves,  but  the  God  whom  he  loathes.  In 
fact,  men  naturally  are  haters  of  God,  Rom,  i.  30;  if  they 
could,  they  certainly  would  make  him  otherwise  than  what  he 
is.  For,  consider  it  is  a  certain  truth,  that  whatsoever  is  in  God, 
is  God  ;  therefore  his  attributes  or  perfections  are  not  any  thing 
really  distinct  from  himself.  If  God’s  attributes  be  not  God 
himself,  he  is  a  compound  being,  and  so  not  the  first  being,  to 
say  which  is  blasphemous ;  for  the  parts  compounding  are 
before  the  compound  itself;  but  he  is  Alpha  and  Omega,  the 
first  and  the  last. 


68 


/T HE  CORRUPTION  OF  THE  WILL. 

Now,  upon  this,  I  would,  for  your  conviction,  propose  to 
your  consciences  a  few  queries.  1.  How  stand  your  hearts 
affected  towards  the  infinite  purity  and  holiness  of  God  ?  Con¬ 
science  will  give  an  answer  to  this,  which  the  tongue  will  not 
speak  out.  If  you  be  not  partakers  of  his  holiness,  you  cannot 
be  reconciled  to  it.  The  Pagans,  finding  that  they  could  not 
be  like  God  in  holiness,  made  their  gods  like  themselves  in 
filthiness  ;  and  thereby  discover  what  sort  of  a  God  the  natural 
man  would  have.  God  is  holy;  can  an  unholy  creature  love 
his  unspotted  holiness?  Nay,  it  is  the  righteous  only  that  can 
“  give  thanks  at  the  remembrance  of  his  holiness,”  Psal.  cxvii. 
12.  God  is  light;  can  creatures  of  darkness  rejoice  therein? 
Nay,  “every  one  that  doth  evil  hateth  light,”  John  iii.  20. 
“ For  what  communion  hath  light  with  darkness?”  2  Cor.  vi. 
14.  2.  How  stand  your  hearts  affected  with  the  justice  of 

God  ?  There  is  not  a  man,  who  is  wedded  to  his  lusts,  as  all 
the  unregenerate  are,  but  would  be  content,  with  the  blood  of 
his  body,  to  blot  that  letter  out  of  the  name  of  God.  Can  the 
malefactor  love  his  condemning  judge  ?  or  an  unjustified  sinner, 
a  just  God  ?  No,  he  cannot,  Luke  vii.  47,  “  To  whom  little  is 
forgiven,  the  sameloveth  little.”  Hence,  as  men  cannot  get  the 
doctrine  of  his  justice  blotted  out  of  the  Bible,  it  is  such  an  eye¬ 
sore  to  them,  that  they  strive  to  blot  it  out  of  their  minds ;  they 
ruin  themselves  by  presuming  on  his  mercy,  while  they  are  not 
careful  to  get  a  righteousness,  wherein  they  may  stand  before  his 
justice,  but  “  say  in  their  heart,  the  Lord  will  not  do  good, 
neither  will  he  do  evil,”  Zeph.  i.  12.  3.  How  stand  you 

affected  to  the  omniscience  and  omnipresence  of  God?  Men 
naturally  would  rather  have  a  blind  idol,  than  the  all-seeing 
God ;  therefore  they  do  what  they  can,  as  Adam  did,  to  hide 
'  themselves  from  the  presence  of  the  Lord.  They  no  more  love 
the  all-seeing,  every-where  present  God,  than  the  thief  loves  to 
have  the  judge  witness  to  his  evil  deeds.  If  it  could  be  carried 
by  votes,  God  would  be  voted  out  of  the  world,  and  closed  up 
in  heaven  ;  for  the  language  of  the  carnal  heart  is,  “  The  Lord 
seeth  us  not;  the  Lord  hath  forsaken  the  earth,”  Ezek.  viii.  12. 
4.  How  stand  ye  affected  to  the  truth  and  veracity  of  God? 
There  are  but  few  in  the  world  who  can  heartily  subscribe  to 
this  sentence  of  the  apostle,  Rom.  iii  4.  “  Let  God  be  true,  but 
every  man  a  liar.”  Nay,  truly,  there  are  many,  who,  in  effect, 
hope  that  God  will  not  be  true  to  his  word.  There  are  thousands 
who  hear  the  gospel,  that  hope  to  be  saved,  and  think  all  safe 
with  them  for  eternity,  who  never  had  any  experience  of  the 
new  birth,  nor  do  at  all  concern  themselves  in  the  question, 
Whether  they  are  born  again,  or  not?  a  question  that  is  like  to 
wear  out  from  among  us  at  this  day.  Our  Lord’s  words  are  plain 
and  peremptory,  “  Except  a  man  be  born  again,  he  cannot  see 


THE  CORRUPTION  OF  THE  WILL. 


69 


the  kingdom  of  God.”  What  are  such  hopes  then,  but  real 
hopes  that  God — with  profoundest  reverence  be  it  spoken — will 
recall  his  word,  and  that  Christ  will  prove  a  false  prophet? 
What  else  means  the  sinner,  who  “  when  he  heareth  the  words 
of  the  curse,  blesseth  himself  in  his  heart,  saying,  I  shall  have 
peace,  though  I  walk  in  the  imagination  of  mine  heart?  Deut. 
xxix.  19.  Lastly,  How  stand  ye  affected  to  the  power  of 
God?  None  but  new  creatures  will  love  him  for  it,  on  a  fair 
view  thereof ;  though  others  may  slavishly  fear  him  upon  the 
account  of  it.  There  is  not  a  natural  man,  but  would  contribute, 
to  the  utmost  of  his  power,  to  the  building  of  another  tower  of 
Babel,  to  hem  it  in.  On  these  grounds  1  declare  every  unre¬ 
newed  man  an  enemy  to  God. 

Secondly ,  You  are  enemies  to  the  Son  of  God.  That  enmity 
to  Christ  is  in  your  hearts,  which  would  have  made  you  join 
the  husbandmen  who  killed  the  heir,  and  cast  him  out  of  the 
vineyard,  if  ye  had  been  beset  with  their  temptations,  and  no 
more  restrained  than  they  were.  “  Am  I  a  dog  ?”  you  will  say, 
that  I  should  so  treat  my  sweet  Saviour  ?  So  did  Hazael  ask  in 
another  case ;  but  when  he  had  the  temptation,  he  was  a  dog  to 
do  it.  Many  call  Christ  their  sweetSaviour,  whose  consciences 
can  bear  witness,  that  they  never  sucked  as  much  sweetness 
from  him  as  from  their  sweet  lusts,  which  are  ten  times  sweeter 
to  them  than  their  Saviour.  He  is  no  other  way  sweet  to  them, 
than  as  they  abuse  his  death  and  sufferings,  for  the  peaceable 
enjoyment  of  their  lusts  :  that  they  may  live  as  they  please  in 
the  world  ;  and  when  they  die  be  kept  out  of  hell.  Alas  !  it  is 
but  a  mistaken  Christ  that  is  sweet  to  you,  whose  souls  loathe 
that  Christ,  who  is  “  the  brightness  of  the  Father’s  glory,  and  the 
express  image  of  his  person.”  It  is  with  you  as  it  was  with  the 
carnal  Jews,  who  delighted  in  him,  while  they  mistook  his 
errand  into  the  world,  fancying  that  he  would  be  a  temporal 
deliverer  to  them,  Mai.  iii.  1.  But  when  he  “  sat  as  a  refiner 
and  purifier  of  silver,”  ver.  2,  3,  and  rejected  them  as  reprobate 
silver,  who  thought  to  have  had  no  small  honour  in  the  kingdom 
of  the  Messiah,  his  doctrine  galled  their  consciences,  and  they 
had  no  rest  till  they  imbrued  their  hands  in  his  blood.  To  open 
your  eyes  in  this  point,  which  are  so  averse  to  believe,  I  will 
lay  before  you  the  enmity  of  your  hearts  against  Christ  in  all 
his  offices. 

First ,  Every  unregenerate  man  is  an  enemy  to  Christ  in  his 
prophetical  office.  He  is  appointed  of  the  Father  the  great 
Prophet  and  Teacher ;  but  not  upon  the  call  of  the  world,  who, 
in  their  natural  state,  would  have  unanimously  voted  against 
him  :  therefore,  when  he  came,  he  was  condemned  as  a  seducer 
and  blasphemer.  For  evidence  of  this  enmity,  I  will  instance 
two  things. 


70 


THE  CORRUPTION  OF  THE  WILL. 


Evidence  1 .  Consider  the  entertainment  which  he  meets  with, 
when  he  comes  to  teach  souls  inwardly  by  his  Spirit.  Men  do 
what  they  can  to  stop  their  ears,  like  the  deaf  adder,  that  they 
may  not  hear  his  voice.  They  “  always  resist  the  Holy  Ghost : 
they  desire  not  the  knowledge  of  his  ways and  therefore  bid 
him  “  depart  from  them.”  The  old  calumny  is  often  raised 
upon  him  on  that  occasion,  John  x.  20,  “  He  is  mad,  why  hear 
ye  him  ?”  Soul-exercise,  raised  by  the  spirit  of  bondage,  is  ac¬ 
counted,  by  many,  nothing  else  but  distraction,  and  melancholy 
fits:  men  thus  blaspheming  the  Lord’s  work,  because  they  them¬ 
selves  are  beside  themselves,  and  cannot  judge  of  those  matters. 

Evidence  2.  Consider  the  entertainment  with  which  he 
meets,  when  he  comes  to  teach  men  outwardly  by  his  word. 

1.  His  written  word,  the  Bible,  is  slighted.  Christ  hath  left 
it  to  us,  as  the  book  of  our  instruction,  to  show  us  what  way 
we  must  steer  our  course,  if  we  would  go  to  Immanuel’s  land. 
It  is  a  lamp  to  light  us  through  a  dark  world,  to  eternal  light. 
And  he  hath  enjoined  us,  to  search  it  with  that  diligence  where¬ 
with  men  dig  into  mines  for  silver  and  gold,  John  v.  39.  But, 
ah  !  how  is  this  sacred  treasure  profaned  by  many !  They 
ridicule  that  holy  word,  by  which  they  must  be  judged  at  the 
last  day;  and  will  rather  lose  their  souls  than  their  jest,  dressing 
up  the  conceits  of  their  wanton  wits  in  scripture  phrases ;  in 
which  they  act  as  mad  a  part,  as  one  who  would  dig  into  a  mine, 
to  procure  metal  to  melt  and  pour  down  his  own  and  his  neigh¬ 
bour’s  throat. — Many  exhaust  their  spirits  in  reading  romances, 
and  their  minds  pursue  them  as  the  flame  doth  the  dry  stubble; 
while  they  have  no  heart  for,  nor  relish  to,  the  holy  word  ;  and 
therefore  seldom  take  a  Bible  in  their  hands.  What  is  agreeable 
to  the  vanity  of  their  minds,  is  pleasant  and  taking;  but  what 
recommends  holiness  to  their  unholy  hearts,  makes  their  spirits 
dull  and  flat.  What  pleasure  they  find  in  reading  a  profane 
ballad,  or  story-book,  to  whom  the  Bible  is  tasteless,  as  the  white 
of  an  egg  !  Many  lay  by  their  Bibles  with  their  Sabbath-day’s 
clothes  ;  and  whatever  use  they  have  for  their  clothes,  they  have 
none  for  their  Bibles,  till  the  return  of  the  Sabbath.  Alas  !  the 
dust  or  the  finery  about  your  Bibles  is  a  witness  now,  and  will, 
at  the  last  day,  be  a  witness  of  the  enmity  of  your  hearts  against 
Christ  as  a  Prophet. — Besides  all  this,  among  those  who  usually 
read  the  scriptures,  how  few  are  there  who  read  it  as  the  word 
of  the  Lord  to  their  souls,  and  keep  up  communion  with  him  in 
it !  They  do  not  make  his  statutes  their  counsellors,  nor  doth 
their  particular  case  send  them  to  their  Bibles.  They  are 
strangers  to  the  solid  comfort  of  the  scriptures.  And  when  they 
are  dejected,  it  is  something  else  than  the  word  that  revives  them  ; 
as  Ahab  was  cured  of  his  sullen  fit,  by  the  securing  of  Naboth’s 
vineyard  for  him. 


THE  CORRUPTION  OF  THE  WILL. 


71 


2.  Christ’s  word  preached  is  despised.  The  entertainment 
which  most  of  the  world,  to  whom  it  has  come,  have  always 
given  it,  is  that  which  is  mentioned,  Matt.  xxii.  5,  “They  made 
light  of  it:”  and  for  his  sake,  they  are  despised  whom  he 
employs  to  preach  it;  whatever  other  face  men  put  upon  their 
contempt  of  the  ministry,  John  xv.  20,21,  “  The  servant  is  not 
greater  than  the  Lord ;  if  they  have  persecuted  me,  they  will 
also  persecute  you :  if  they  have  kept  my  saying,  they  will 
keep  yours  also.  But  all  these  things  will  they  do  unto  you 
for  my  name’s  sake.”  That  Levi  was  the  son  of  the  hated , 
seems  not  to  have  been  without  a  mystery,  which  the  world  in 
all  ages  hath  unriddled.  But  though  the  earthen  vessels,  wherein 
God  has  put  the  treasure,  be  turned,  with  many,  into  vessels 
wherein  there  is  no  pleasure,  yet  why  is  the  treasure  itself 
slighted  ?  But  slighted  it  is,  and  that  with  a  witness  this  day. 
“Lord,  who  hath  believed  our  report?”  To  whom  shall  we 
speak  ?  Men  can,  without  remorse,  make  to  themselves  silent 
Sabbaths,  one  after  another.  And,  alas !  when  they  come  to 
ordinances,  for  the  most  part,  it  is  but  to  appear,  or  as  the  word 
is,  to  be  seen  before  the  Lord ;  and  to  tread  his  courts,  namely, 
as  a  company  of  beasts  would  do,  if  they  were  driven  into  them, 
Isa.  i.  12;  so  little  reverence  and  awe  of  God  appear  on  their 
spirits.  Many  stand  like  brazen  walls  before  the  word,  in 
whose  corrupt  conversation  the  preaching  of  the  word  makes  no 
breach.  Nay,  not  a  few  are  growing  worse  and  worse,  under 
“  precept  upon  precept;”  and  the  result  of  all  is,  “  They  go  and 
fall  backward,  and  are  broken,  and  snared,  and  taken,”  Isa. 
xxviii.  13.  What  tears  of  blood  are  sufficient  to  lament  that 
(the  gospel)  “the  grace  of  God”  is  thus  “received  in  vain!” 
We  are  but  the  voice  of  one  crying;  the  speaker  is  in  heaven : 
and  speaks  to  you  from  heaven  by  men :  why  do  you  “  refuse 
him  that  speaketh  ?”  Heb.  xii.  25.  God  'has  made  our  master 
heir  of  all  things,  and  we  are  sent  to  court  a  spouse  for  him. 
There  is  none  so  worthy  as  he ;  none  more  unworthy  than  they 
to  whom  this  match  is  proposed :  but  the  prince  of  darkness  is 
preferred  before  the  Prince  of  Peace.  A  dismal  darkness  over¬ 
clouded  the  world  by  Adam’s  fall,  more  terrible  than  if  the  sun, 
moon,  and  stars  had  been  for  ever  wrapt  up  in  blackness  of 
darkness;  and  there  we  should  have  eternally  lain,  had  not  this 
grace  of  the  gospel,  as  a  shining  sun,  appeared  to  dispel  it,  Tit. 
ii.  11.  But  yet  we  fly  like  night  owls  from  it;  and,  like  the 
wild  beasts  lay  ourselves  down  in  our  dens:  when  the  sun  ari- 
seth,  we  are  struck  blind  with  the  light  thereof;  and,  as  creatures 
of  darkness,  love  darkness  rather  than  light.  Such  is  the  enmi¬ 
ty  of  the  hearts  of  men  against  Christ,  in  his  prophetical  office. 

Secondly,  The  natural  man  is  an  enemy  to  Christ  in  his 
priestly  office.  He  is  appointed  of  the  Father  a  priest  for 


72 


THE  CORRUPTION  OF  THE  WILL. 


ever ;  that,  by  his  alone  sacrifice  and  intercession,  sinners  may 
have  peace  with,  and  access  to  God:  but  Christ  crucified  is  a 
stumbling  block,  and  foolishness,  to  the  unrenewed  part  of  man¬ 
kind,  to  whom  he  is  preached,  1  Cor.  i.  23.  They  are  not  for 
him,  as  the  “  new  and  living  way nor  is  he,  by  the  voice  of 
the  world,  “  an  High-priest  over  the  house  of  God.”  Corrupt 
nature  goes  quite  another  way  to  work. 

Evidence  1.  None  of  Adam’s  children  naturally  incline  to 
receive  the  blessing  in  borrowed  robes;  but  would  always, 
according  to  the  spider’s  motto,  “  owe  all  to  themselves and 
so  climb  up  to  heaven  on  a  thread  spun  out  of  their  own  bowels. 
For  they  “desire  to  be  under  the  law,”  Gal.  iv.  21,  and  “  go 
about  to  establish  their  own  righteousness,”  Rom.  x.  3.  Man 
naturally  looks  on  God  as  a  great  master;  and  himself  as  his 
servant,  that  must  work  and  win  heaven  as  his  wages.  Hence, 
when  conscience  is  awakened,  he  thinks  that,  to  the  end  he  may 
be  saved,  he  must  answer  to  the  demands  of  the  law,  serve  God 
as  well  as  he  can,  and  pray  for  mercy  wherein  he  comes  short. 
And  thus  many  come  to  duties,  that  never  come  out  of  them  to 
Jesus  Christ. 

Evidence  2.  As  men  naturally  think  highly  of  their  duties, 
that  seem  to  them  to  be  well  done ;  so  they  look  for  acceptance 
with  God,  according  as  their  work  is  done,  not  according  to  the 
share  they  have  in  the  blood  of  Christ.  “  Wherefore  have  we 
fasted;  say  they,  and  thou  seest  not?”  They  value  themselves 
on  their  performances  and  attainments;  yea,  their  very  opinions 
in  religion,  Phil.  iii.  4 — 7,  taking  to  themselves  what  they  rob 
from  Christ  the  great  High-priest. 

Evidence  3.  The  natural  man,  going  to  God  in  duties,  will 
always  be  found  either  to  go  without  a  Mediator,  or  with  more 
than  the  one  only  Mediator,  Jesus  Christ.  Nature  is  blind, 
and  therefore  venturesome  ;  it  sets  men  a-going  immediately  to 
God  without  Christ ;  to  rush  into  his  presence,  and  put  their 
petitions  in  his  hand,  without  being  introduced  by  the  Secretary 
of  heaven,  or  putting  their  requests  into  his  hand.  So  fixed  is 
this  disposition  in  the  unrenewed  heart,  that  when  many  hear¬ 
ers  of  the  Gospel  are  conversed  with  upon  the  point  of  their 
hopes  of  salvation,  the  name  of  Christ  will  scarcely  be  heard 
from  their  mouths.  Ask  them  how  they  think  to  obtain  the 
pardon  of  sin?  they  will  tell  you,  they  beg  and  look  for  mercy, 
because  God  is  a  merciful  God  ;  and  that  is  all  they  have  to 
confide  in.  Others  look  for  mercy  for  Christ’s  sake  :  but  how 
do  they  know  that  Christ  will  take  their  plea  in  hand?  Why, 
as  the  papists  have  their  mediators  with  the  Mediator,  so  have 
they.  They  know  he  cannot  but  do  it;  for  they  pray,  confess, 
mourn,  and  have  great  desires,  and  the  like;  and  so  have  some¬ 
thing  of  their  own  to  commend  them  unto  him  :  they  were  never 


THE  CORRUPTION  OF  THE  WILL.  73 

made  poor  in  spirit,  and  brought  empty  handed  to  Christ,  to  lay 
the  stress  of  all  on  his  atoning  blood. 

Thirdly ,  The  natural  man  is  an  enemy  to  Christ  in  his 
kingly  office.  The  Father  hath  appointed  the  Mediator,  “  King 
in  Zion,”  Psal.  ii.  6.  All  to  whom  the  gospel  comes  are 
commanded,  on  their  highest  peril,  to  “  kiss  the  Son,”  and 
submit  themselves  unto  him,  ver.  12.  But  the  natural  voice  of 
mankind  is,  “  away  with  him ;”  as  you  may  see,  ver.  2,  3. 
“  They  will  not  have  him  to  reign  over  them,”  Luke  xix.  14. 

Evidence  1.  The  workings  of  corrupt  nature,  to  wrest  the 
government  out  of  his  hands.  No  sooner  was  he  born,  but 
being  born  a  King,  Herod  persecuted  him,  Matt.  ii.  And  when 
he  wras  crucified,  they  “  set  .up  over  his  head  his  accusation 
written,  this  is  Jesus,  the  King  of  the  Jews,”  Matt,  xxvii.  37. 
Though  his  kingdom  be  a  spiritual  kingdom,  and  not  of  this 
world,  yet  they  cannot  allow  him  a  kingdom  within  a  kingdom, 
which  acknowledges  no  other  head  or  supreme,  but  the  Royal 
Mediator.  They  make  bold  with  his  royal  prerogatives,  chang¬ 
ing  his  laws,  institutions,  and  ordinances ;  modelling  his  wor¬ 
ship  according  to  the  devices  of  their  own  hearts,  introducing 
new  offices  and  officers  into  his  kingdom,  not  to  be  found  in  “the 
book  of  the  manner  of  his  kingdom  ;”  disposing  of  the  external 
government  thereof,  as  may  best  suit  their  carnal  designs.  Such 
is  the  enmity  of  the  hearts  of  men  against  Zion’s  King. 

Evidence  2.  How  unwilling  are  men,  naturally,  to  submit 
unto,  and  be  hedged  in  by  the  laws  and  discipline  of  his  king¬ 
dom  !  As  a  King,  he  is  a  lawgiver,  Isa.  xxxiii.  22,  and  has  ap¬ 
pointed  an  external  government,  discipline,  and  censures  to  con¬ 
trol  the  unruly  and  to  keep  his  professed  subjects  in  order,  to 
be  exercised  by  officers  of  his  own  appointment,  Matt,  xviii. 
17,  18;  1  Cor.  xii.  28;  1  Tim.  v.  17;  Heb.  xiii.  17.  But 
these  are  the  great  eyesores  of  the  carnal  world,  who  love  sin¬ 
ful  liberty,  and  therefore  cry  out,  “  Let  us  break  their  bands 
asunder,  and  cast  away  their  cords  from  us,”  Psal.  ii.  3.  Hence 
this  work  is  found  to  be,  in  a  special  manner,  a  striving  against  the 
stream  of  corrupt  nature,  which,  for  the  most  part,  puts  such  a 
face  on  the  Church,  as  if  there  were  no  king  in  Israel,  every  one 
doing  that  which  is  right  in  his  own  eyes. 

Evidence  3.  However  natural  men  may  be  brought  to  feign 
submission  to  the  King  of  saints,  yet  lusts  always  retain  the 
throne  and  dominion  in  their  hearts,  and  they  are  serving  divers 
lusts  and  pleasures,  Tit.  iii.  3.  None,  but  these  in  whom  Christ 
is  formed,  do  really  put  the  crown  on  his  head,  and  receive  the 
kingdom  of  Christ  within  them.  His  crown  is  “  the  crown 
wherewith  his  mother  crowned  him  in  the  day  of  his  espousals.” 
Who  are  they,  whom  the  power  of  grace  has  not  subdued,  that 
will  allow  him  to  set  up,  and  put  down,  in  their  souls,  as  he 


74 


THE  CORRUPTION  OF  THE  WILL. 


will?  Nay,  as  for  others,  any  lord  shall  sooner  get  the  rule 
over  them,  than  the  Lord  of  glory :  they  kindly  entertain  his 
enemies,  but  will  never  absolutely  resign  themselves  to  his  go¬ 
vernment,  till  conquered  in  a  day  of  power-  Thus  you  may 
see,  that  the  natural  man  is  an  enemy  to  Jesus  Christ  in  all  his 
offices. 

But  0  how  hard  is  it  to  convince  men  in  this  point.  They 
are  very  loath  to  take  it  up.  And  in  a  special  manner,  the  en¬ 
mity  of  the  heart  against  Christ  in  his  priestly  office  seems  to 
be  hid  from  the  view  of  most  of  the  hearers  of  the  gospel.  There 
appears  to  be  a  peculiar  malignity  in  corrupt  nature  against  that 
office  of  his.  It  may  be  observed,  that  the  Socinians,  those 
enemies  of  our  blessed  Lord,  allow  him  to  be  properly  a  Prophet 
and  a  King,  but  deny  him  to  be  properly  a  Priest.  And  this 
is  agreeable  enough  to  the  corruption  of  our  nature :  for,  under 
the  covenant  of  works,  the  Lord  was  known  as  a  Prophet  or 
Teacher,  and  also  as  a  King  or  Ruler ;  but  not  at  all  as  a  Priest : 
so  man  knows  nothing  of  the  mystery  of  Christ,  as  the  way  to 
the  Father,  till  it  be  revealed  to  him  :  and  when  it  is  revealed, 
the  will  riseth  up  against  it;  for  corrupt  nature  lies  cross  to 
the  mystery  of  Christ,  and  the  great  contrivance  of  salvation, 
through  the  crucified  Saviour,  revealed  in  the  gospel.  For 
clearing  of  which  weighty  truth,  let  these  four  things  be  con¬ 
sidered. 

First ,  The  soul’s  falling  in  with  the  grand  scheme  of  salva¬ 
tion  by  Jesus  Christ,  and  setting  the  matters  of  salvation  on  that 
footing  before  the  Lord,  is  declared  by  the  scriptures  of  truth  to 
be  an  undoubted  mark  of  a  real  saint,  who  is  happy  here,  and 
shall  he  happy  hereafter,  Matt.  xi.  6,  “  Blessed  is  he  whosoever 
shall  not  be  offended  in  me.”  1  Cor.  i.  23,  24,  “  But  we 
preach  Christ  crucified,  unto  the  Jews  a  stumbling  block,  and 
unto  the  Greeks  foolishness ;  but  unto  them  which  are  called, 
both  Jews  and  Greeks,  Christ  the  power  of  God,  and  the  wisdom 
of  God.”  Phil.  iii.  3,  “  For  we  are  the  circumcision,  which 
worship  God  in  the  spirit,  and  rejoice  in  Christ  Jesus,  and  have 
no  confidence  in  the  flesh.”  Now,  how  could  this  be,  if  nature 
could  comply  with  that  grand  device? 

Secondly ,  Corrupt  nature  is  the  very  reverse  of  the  gospel 
plan.  In  the  gospel,  God  proposeth  Jesus  Christ  as  the  great 
means  of  re-uniting  man  to  himself ;  he  has  named  him  as  the 
Mediator,  one  in  whom  he  is  well  pleased,  and  will  have  none 
but  him.  Matt.  xvii.  5.  but  nature  will  have  none  of  him,  Psal. 
lxxxi.  II.  God  appointed  the  place  of  meeting  for  the  recon¬ 
ciliation,  namely,  the  flesh  of  Christ;  accordingly,  God  was  in 
Christ,  2  Cor.  v.  19,  as  the  tabernacle  of  meeting,  to  make  up 
the  peace  with  sinners  :  but  natural  men,  although  they  should 
die  for  ever,  will  not  come  to  Christ,  John  v.  40,  “  Ye  will  not 


THE  CORRUPTION  OF  THE  WILL. 


75 


come  to  me,  that  ye  might  have  life.”  In  the  way  of  the 
gospel,  the  sinner  must  stand  before  the  Lord  in  imputed 
righteousness :  but  corrupt  nature  is  for  an  inherent  righteous¬ 
ness  ;  and,  therefore,  so  far  as  natural  men  follow  after  right¬ 
eousness,  they  follow  after  “  the  law  of  righteousness,”  Rom. 
ix.  31,  32 ;  and  not  after  “  the  Lord  our  righteousness.”  Nature 
is  always  for  building  up  itself,  and  to  have  some  ground  for 
boasting:  but  the  great  design  of  the  gospel,  is  to  exalt  grace, 
to  depress  nature,  and  exclude  boasting,  Rom.  iii.  27.  The 
sum  of  our  natural  religion  is,  to  do  good  from  and  for  ourselves, 
John  v.  44  ;  the  sum  of  the  gospel  religion  is,  to  deny  our¬ 
selves,  and  to  do  good  from  and  for  Christ,  Phil.  i.  21. 

Thirdly ,  Every  thing  in  nature  is  against  believing  in  Jesus 
Christ.  What  beauty  can  the  blind  man  discern  in  a  crucified 
Saviour,  for  which  he  is  to  be 'desired?  How  can  the  will, 
naturally  impotent,  yea,  and  averse  to  good,  make  choice  of  him  ? 
Well  may  the  soul  then  say  to  him  in  the  day  of  the  spiritual 
siege,  as  the  Jebusites  said  to  David  in  another  case,  “  Except 
thou  take  away  the  blind  and  the  lame,  thou  shalt  not  come 
in  hither,”  2  Sam.  v.  6.  The  way  of  nature  is  to  go  into  one’s 
self  for  all ;  according  to  the  fundamental  maxim  of  unsanctified 
morality,  “  That  a  man  should  trust  in  himself ;”  which,  accord¬ 
ing  to  the  doctrine  of  faith,  is  mere  foolishness ;  for  so  it  is  de¬ 
termined,  Prov.  xviii.26.  “  He  thattrusteth  in  his  own  heart  is 
a  fool.”  Now  faith  is  the  soul’s  going  out  of  itself  for  all  ;  and 
this  nature  on  the  other  hand,  determines  to  be  foolishness, 
1  Cor.  i.  18 — 23.  Wherefore  there  is  need  of  the  working 
of  mighty  power,  to  cause  sinners  to  believe,  Eph.  i.  19 ; 
Isa.  liii.  1.  We  see  the  promises  of  welcome  to  sinners,  in  the 
gospel-covenant,  are  ample,  large,  and  free,  clogged  with  no 
conditions,  Isa.  lv.  1;  Rev.  xxii.  17. — If  they  cannot  believe 
his  bare  word,  he  has  given  them  his  oath  upon  it,  Ezek. 
xxxiii.  1 1  ;  and,  for  their  greater  assurance,  he  has  annexed 
seals  to  his  sworn  covenant,  namely,  the  holy  sacraments:  so 
that  no  more  could  be  demanded  of  the  most  faithless  person  in 
the  world,  to  make  us  believe  him,  than  the  Lord  hath  conde¬ 
scended  to  give  us,  to  make  us  believe  himself.  This  plainly 
speaks  nature  to  be  against  believing,  and  those  who  flee  to 
Christ  for  a  refuge,  to  have  need  of  strong  consolation,  Heb.  vi. 
18,  to  balance  their  strong  doubts,  and  propensity  to  unbelief. 
Further,  also,  it  may  be  observed,  how.  in  the  word  sent  to  a 
secure,  graceless  generation,  their  objections  are  answered 
beforehand,  and  words  of  grace  are  heaped  one  upon  another, 
as  you  may  read,  Isa.  lv.  7 — 9 ;  Joel  ii.  13.  Why  ?  Because 
the  Lord  knows,  that  when  these  secure  sinners  are  thoroughly 
awakened,  doubts,  fears,  and  carnal  reasonings  against  believing, 


76 


THE  CORRUPTION  OF  THE  WILL. 


will  be  getting  into  their  breasts,  as  thick  as  dust  in  a  house, 
raised  by  sweeping  a  dry  floor. 

Lastly ,  Corrupt  nature  is  bent  towards  the  way  of  the  law, 
or  covenant  of  works :  and  every  natural  man,  so  far  as  he  sets 
himself  to  seek  after  salvation,  is  engaged  in  that  way  ;  and  will 
not  quit  it,  till  beat  from  it  by  divine  power.  Now  the  way  of 
salvation  by  works,  and  that  of  free  grace  in  Jesus  Christ,  are 
inconsistent.  Rom.  xi.  6,  “  And  if  by  grace,  then  is  it  no  more 
of  works  ;  otherwise  grace  is  no  more  grace.  But  if  it  be  of 
works,  then  is  it  no  more  grace ;  otherwise  work  is  no  more 
work.”  Gal.  iii.  12,“  And  the  law  is  not  of  faith;  but  the 
man  that  doth  them  shall  live  in  them.”  Wherefore,  if  the  will 
of  man  naturally  incline  to  the  way  of  salvation  by  the  law,  it 
lies  cross  to  the  gospel  plan.  And  that  such  is  the  natural  bent 
of  our  hearts,  will  appear,  if  the  following  things  be  considered  : 

1.  The  law  was  Adam’s  covenant;  and  he  knew  no  other, 
as  he  was  the  head  and  representative  of  all  mankind,  that  were 
brought  into  it  with  him,  and  left  under  it  by  him,  though  with¬ 
out  strength  to  perform  the  condition  thereof.  Hence,  this 
covenant  is  interwoven  with  our  nature ;  and  though  we  have 
lost  our  father’s  strength,  yet  we  still  incline  to  the  way  he  was 
set  upon,  as  our  head  and  representative,  in  that  covenant ;  that 
is,  by  doing,  to  live.  This  is  our  natural  religion,  and  the 
principle  which  men  naturally  take  for  granted,  Matt.  xix.  16, 
“  What  good  thing  shall  I  do,  that  1  may  have  eternal  life  ?” 

2.  Consider  the  opposition  that  has  always  been  made  in  the 
world,  against  the  doctrine  of  free  grace  in  Jesus  Christ,  by  men 
setting  up  for  the  way  of  works ;  thereby  discovering  the  natural 
tendency  of  the  heart.  It  is  manifest  that  the  great  design  of 
the  gospel  plan  is  to  exalt  the  free  grace  of  God  in  Jesus  Christ, 
Rom.  iv.  16,  “Therefore  it  is  of  faith,  that  it  might  be  by 
grace.” — See  Eph.  i.  6  ;  and  chap.  ii.  7 — 9.  All  gospel  truths 
centre  in  Christ ;  so  that  to  learn  the  truth,  is  to  learn  Christ, 
Eph.  iv.  20  ;  and  to  be  truly  taught  it,  is  to  be  taught  as  “  the 
truth  is  in  Jesus,”  ver.  21.  All  dispensations  of  grace  and 
favour  from  heaven,  whether  to  nations  or  particular  persons, 
have  still  had  something  about  them  proclaiming  the  freedom  of 
grace  ;  as  in  the  very  first  separation  made  by  the  divine  favour, 
Cain,  the  elder  brother,  is  rejected,  and  Abel,  the  younger, 
accepted.  This  shines  through  the  whole  history  of  the  Bible : 
but,  as  true  it  is,  this  has  been  the  point  principally  opposed 
by  corrupt  nature.  One  may  well  say,  that,  of  all  errors  in 
religion,  since  Christ  the  seed  of  the  woman  was  preached,  this 
of  works,  in  opposition  to  free  grace  in  him,  was  the  first  that 
lived,  and,  it  is  likely,  will  be  the  last  that  dies.  There  have 
been  vast  numbers  of  errors,  which  sprung  up,  one  after 


THE  CORRUPTION  OF  THE  WILL. 


77 


another;  whereof,  at  length,  the  world  became  ashamed  and 
weary,  so  that  they  died  away :  but  this  has  continued,  from 
Cain,  the  first  author  of  this  heresy,  unto  this  day ;  and  never 
wanted  some  that  clave  to  it,  even  in  the  times  of  greatest 
light.  I  do  not,  without  ground,  call  Cain  the  author  of  it; 
who,  when  Abel  brought  a  sacrifice  of  atonement,  a  bloody  of¬ 
fering  of  the  firstlings  of  his  flock,  like  the  publican  smiting  on 
his  breast,  and  saying,  “  God  be  merciful  to  me  a  sinner,”  ad¬ 
vanced  with  his  thank-offering  of  the  fruit  of  the  ground,  Gen. 
iv.  3,  4,  like  the  proud  Pharisee,  with  his  “  God,  I  thank 
thee,”  &c.  For  what  was  the  cause  of  Cain’s  wrath,  and  of 
his  murdering  Abel  ?  was  it  not  that  he  was  not  accepted  of  God 
for  his  work?  Gen.  iv.  4,  5.  “  And  wherefore  slew  he  him? 

Because  his  own  works  were  evil,  and  his  brother’s  righteous,” 
1  John  iii.  12;  that  is,  done  in  faith,  and  accepted,  when  his 
were  done  without  faith,  and  therefore  rejected,  as  the  apostle 
teaches,  Heb.  xi.  4.  So  he  wrote  his  indignation  against  jus¬ 
tification  and  acceptance  with  God  through  faith,  in  opposition 
to  works,  in  the  blood  of  his  brother,  to  convey  it  down  to  pos¬ 
terity.  And,  since  that  time,  the  unbloody  sacrifice  has  often 
swimmed  in  the  blood  of  those  that  rejected  it.  The  promise 
made  to  Abraham,  of  the  seed  in  which  all  nations  should  be 
blessed,  was  so  overclouded  among  his  posterity  in  Egypt,  that 
the  generality  of  them  saw  no  need  of  that  way  of  obtaining 
the  blessing,  till  God  himself  confuted  their  error  by  a  fiery  law 
from  Mount  Sinai,  which  “  was  added  because  of  transgressions, 
till  the  seed  should  come.”  Gal.  iii.  19.  I  need  not  insist  on 
telling  you,  how  Moses  and  the  prophets  had  still  much  to  do, 
to  lead  the  people  off  the  conceit  of  their  own  righteousness. 
The  ninth  chapter  of  Deuteronomy  is  entirely  spent  on  that 
purpose.  They  were  very  gross  in  that  point  in  our  Saviour’s 
time  :  in  the  time  of  the  apostles,  when  the  doctrine  of  free  grace 
was  most  clearly  preached,  that  error  lifted  up  its  head  in  the 
face  of  clearest  light ;  witness  the  epistles  to  the  Romans  and 
Galatians.  And  since  that  time  it  has  not  been  wanting;  Po¬ 
pery  being  the  common  sink  of  former  heresies,  and  the  heart 
and  life  of  that  delusion.  And,  finally,  it  may  be  observed,  that 
always  as  the  Church  declined  from  her  purity  otherwise,  the 
doctrine  of  free  grace  was  obscured  proportionally. 

3.  Such  is  the  natural  propensity  of  man’s  heart  to  the  way 
of  the  law,  in  opposition  to  Christ,  that,  as  the  tainted  vessel 
turns  the  taste  of  the  purest  liquor  put  into  it,  so  the  natural 
man  turns  the  very  gospel  into  law,  and  transforms  the  cove¬ 
nant  of  grace  into  a  covenant  of  works.  The  ceremonial  law 
was  to  the  Jews  a  real  gospel;  which  held  blood,  death, 
and  translation  of  guilt,  before  their  eyes  continually,  as  the 
only  way  of  salvation:  yet  their  very  table,  i.  e.  their  altar,  with 

6 


78 


THE  CORRUPTION  OF  THE  WILL. 


the  several  ordinances  pertaining  thereto,  Mai.  i.  12,  was  a 
snare  unto  them,  Rom.  ii.  9 ;  while  they  used  it  to  make  up  the 
defects  in  their  obedience  to  the  moral  law ;  and  clave  to  it  so, 
as  to  reject  him,  whom  the  altar  and  sacrifices  pointed  them  to, 
as  the  substance  of  all ;  even  as  Hagar,  whose  duty  was  only 
to  serve,  was,  by  their  father,  brought  into  her  mistress’s  bed; 
not  without  a  mystery  in  the  purpose  of  God,  “  for  these  are 
the  two  covenants,”  Gal.  iv.  24.  Thus  is  the  doctrine  of  the 
gospel  corrupted  by  Papists,  and  other  enemies  to  the  doctrine 
of  free  grace.  And  indeed,  however  natural  men’s  heads  may 
be  set  right  in  this  point,  as  surely  as  they  are  out  of  Christ, 
their  faith,  repentance,  and  obedience,  such  as  they  are,  are 
placed  by  them  in  the  room  of  Christ  and  his  righteousness ; 
and  so  trusted  to,  as  if  by  these  they  fulfilled  a  new  law. 

4.  Great  is  the  difficulty,  in  Adam’s  sons,  of  their  parting 
with  the  law  as  a  covenant  of  works.  None  part  with  it,  in 
that  respect,  but  those  whom  the  power  of  the  Spirit  of  grace 
separates  from  it.  The  law  is  our  first  husband,  and  gets  every 
one’s  virgin  love.  When  Christ  comes  to  the  soul,  he  finds  it 
married  to  the  law ;  so  as  it  neither  can  nor  will  be  married  to 
another,  till  it  be  obliged  to  part  with  the  first  husband,  as  the 
apostle  teaches,  Rom.  vii.  1 — 4.  Now,  that  you  may  see  what 
sort  of  a  parting  this  is,  consider 

First ,  It  is  a  death,  Rom.  vii.  4;  Gal.  ii.  19.  Entrea¬ 
ties  will  not  prevail  with  the  soul  here  ;  it  saitli  to  the  first 
husband,  as  Ruth  to  Naomi,  let  “  The  Lord  do  so  to  me 
and  more  also,  if  ought  but  death  part  thee  and  me.”  And 
here  sinners  are  true  to  their  word ;  they  die  to  the  law,  ere 
they  be  married  to  Christ.  Death  is  hard  to  every  body; 
but  what  difficulty,  do  you  imagine,  must  a  loving  wife,  on 
her  death  bed,  find  in  parting  with  her  husband,  the  husband 
of  her  youth,  and  with  the  dear  children  she  has  brought  forth 
to  him  ?  The  law  is  that  husband ;  all  the  duties  performed 
by  the  natural  man  are  these  children.  What  a  struggle,  as  for 
life,  will  be  in  the  heart  ere  they  be  parted  ?  1  may  have  oc¬ 

casion  to  touch  upon  this  afterwards ;  in  the  mean  time,  take 
the  apostle’s  short,  but  pithy  description  of  it,  Rom.  x.  3,  “  For 
they  being  ignorant  of  God’s  righteousness,  and  going  about  to 
establish  their  own  righteousness,  have  not  submitted  them¬ 
selves  to  the  righteousness  of  God.”  They  go  about  to  es¬ 
tablish  their  own  righteousness  like  an  eager  disputant  in  schools, 
seeking  to  establish  the  point  in  question ;  or,  like  a  tormentor, 
extorting  a  confession  from  one  upon  the  rack.  They  go  about 
to  establish  it,  to  make  it  stand :  their  righteousness  is  like  a 
house  built  on  the  sand  ;  it  cannot  stand,  but  they  would  have 
it  to  stand  :  it  falls,  they  set  it  up  again  ;  but  still  it  tumbles 
down  on  them ;  yet  they  cease  not  to  go  about  to  make  it  stand. 


THE  CORRUPTION  OF  THE  WILL 


79 


But  wherefore  all  this  pains  about  a  tottering  righteousness? 
Because,  such  as  it  is,  it  is  their  own.  What  sets  them  against 
Christ’s  righteousness  ?  Why,  that  would  make  them  free 
grace’s  debtors  for  all;  and  that  is  what  the  proud  heart  can  by 
no  means  submit  to.  Here  lies  the  stress  of  the  matter,  Psal. 
x.  4,  “  The  wicked  through  the  pride  of  his  countenance,  will 
not  seek,”  to  read  it  without  the  supplement ;  that  is,  in  other 
terms,  “  He  cannot  dig,  and  to  beg  he  is  ashamed.”  Such  is 
the  struggle  ere  the  soul  die  to  the  law.  But  what  speaks  yet 
more  of  this  woful  disposition  of  the  heart,  nature  oft-times  gets 
the  mastery  of  the  disease  ;  insomuch  that  the  soul,  which  was 
like  to  have  died  to  the  law,  while  convictions  were  sharp  and 
piercing,  fatally  recovers  of  the  happy  and  promising  sickness  ; 
and,  what  is  natural,  cleaves  more  closely  than  ever  to  the  law, 
even  as  a  wife  brought  back  from  the  gates  of  death,  would 
cleave  to  her  husband.  This  is  the  issue  of  the  exercises  of 
many  about  their  soul’s  case  :  they  are  indeed  brought  to  follow 
duties  more  closely;  but  they  are  as  far  from  Christ  as  ever,  if 
not  further. 

Secondly ,  It  is  a  violent  death,  Rom.  vii.  4,  “  Ye  are  become 
dead  to  the  law,”  being  killed,  slain,  or  put  to  death,  as  the  word 
bears.  The  law  itself  has  a  great  hand  in  this ;  the  husband 
gives  the  wound,  Gal.  ii.  19,  “I  through  the  law  am  dead  to 
the  law.”  The  soul  that  dies  this  death,  is  like  a  loving  wife 
matched  with  a  rigorous  husband ;  she  does  what  she  can  to 
please  him,  yet  he  is  never  pleased ;  but  tosses,  harasses,  and 
beats  her,  till  she  breaks  her  heart,  and  death  sets  her  free ; 
as  will  afterwards  more  fully  appear.  Thus  it  is  made  evident, 
that  men’s  hearts  are  naturally  bent  to  the  way  of  the  law,  and 
lie  cross  to  the  gospel  method ;  and  the  second  article  of  the 
charge  against  you  that  are  unregenerate  is  verified,  namely, 
that  you  are  enemies  to  the  Son  of  God. 

Thirdly ,  You  are  enemies  to  the  Spirit  of  God.  He  is  the 
Spirit  of  holiness ;  the  natural  man  is  unholy,  and  loves  to  be 
so,  and  therefore  resists  the  Holy  Ghost,  Acts  vii.  51.  The 
work  of  the  Spirit  is  to  convince  the  world  of  “  sin,  and  of 
righteousness,  and  of  judgment,”  John  xvi.  8.  But  O,  how 
do  men  strive  to  ward  off  these  convictions,  as  much  as  they 
would  ward  off  a  blow,  threatening  the  loss  of  a  right  eye,  or  a 
right  hand  !  If  the  Spirit  of  the  Lord  dart  them  in,  so  that 
they  cannot  avoid  them ;  the  heart  says,  in  effect,  as  Ahab  to 
Elijah,  whom  he  both  hated  and  feared,  “  Hast  thou  found 
me,  O  mine  enemy  !”  And  indeed  they  treat  him  as  an  enemy, 
doing  their  utmost  to  stifle  convictions,  and  to  murder  these 
harbingers  that  come  to  prepare  the  Lord’s  way  into  the  soul. 
Some  fill  their  hands  with  business,  to  put  their  convictions  out 
of  their  heads,  as  Cain,  who  set  about  building  a  city;  some 


80 


THE  CORRUPTION  OF  THE  WILL. 


put  them  off  with  delays  and  fair  promises,  as  Felix  did ;  some 
will  sport  them  away  in  company,  and  some  sleep  them  away. 
The  Holy  Spirit  is  the  Spirit  of  sanctification ;  whose  work  it 
is  to  subdue  lusts,  and  burn  up  corruption  :  how  then  can  the 
natural  man,  whose  lusts  are  to  him  as  his  limbs,  yea,  as  his 
life,  fail  of  being  an  enemy  to  him  ? 

Fourthly ,  Ye  are  enemies  to  the  law  of  God.  Though  the 
natural  man  desires  to  be  under  the  law,  as  a  covenant  of  works, 
choosing  that  Avay  of  salvation,  in  opposition  to  the  mystery  of 
Christ ;  yet,  as  it  is  a  rule  of  life  to  him,  requiring  universal 
holiness,  and  forbidding  all  manner  of  impurity,  he  is  an  enemy 
to  it ;  “  is  not  subject  to  the  law  of  God,  neither  indeed  can  be,” 
Rom.  viii.  7.  For,  1 .  There  is  no  unrenewed  man,  who  is  not 
wedded  to  some  one  lust  or  another,  which  his  heart  can  by  no 
means  part  with.  Now  that  he  cannot  bring  up  his  inclinations 
to  the  holy  law,  he  would  fain  have  the  law  brought  down  to  his 
inclinations  :  a  plain  evidence  of  the  enmity  of  the  heart  against 
it.  Therefore,  to  “delight  in  the  law  of  God  after  the  inward 
man,”  is  proposed  in  the  word  as  a  mark  of  a  gracious  soul, 
Rom.  vii.  22  ;  Psal.  i.  2.  It  is  from  this  natural  enmity  of  the 
heart  against  the  law,  that  all  the  Pharisaical  glosses  upon  it  have 
arisen ;  whereby  the  commandment,  which  is  in  itself  exceeding 
broad,  has  been  made  very  narrow,  to  the  intent  it  might  be  the 
more  agreeable  to  the  natural  disposition  of  the  heart.  2.  The 
law  laid  home  on  the  natural  conscience,  in  its  spirituality,  irri¬ 
tates  corruption.  The  nearer  it  comes,  nature  rises  the  higher 
against  it.  In  that  case  it  is  as  oil  to  the  fire,  which,  instead  of 
quenching  it,  makes  it  flame  the  more  :  “  When  the  command¬ 
ment  came,  sin  revived,”  says  the  apostle,  Rom.  vii.  9.  What 
reason  can  be  assigned  for  this,  but  the  natural  enmity  of  the 
heart  against  the  holy  law  ?  Unmortified  corruption,  the  more 
it  is  opposed,  the  more  it  rages.  Let  us  conclude  then,  that 
the  unregenerate  are  heart  enemies  to  God,  his  Son,  his  Spirit 
and  his  law ;  that  there  is  a  natural  contrariety,  opposition,  and 
enmity  in  the  will  of  man  to  God  himself,  and  his  holy  will. 

Fifthly ,  There  is  in  the  will  of  man  contumacy  against  the 
Lord.  Man’s  will  is  naturally  wilful  in  an  evil  course ;  he  will 
have  his  will,  though  it  should  ruin  him:  it  is  with  him,  as 
with  the  leviathan,  Job.  xli.  29,  “  Darts  are  counted  as  stubble; 
he  laugheth  at  the  shaking  of  a  spear.”  The  Lord  calls  to  him 
by  his  word  ;  says  to  him,  as  Paul  to  the  jailor,  when  he  was 
about  to  kill  himself,  “Do  thyself  no  harm:”  sinners  “why 
will  ye  die?”  Ezek.  xviii.  31.  But  they  will  not  hearken, 
“  Every  one  turneth  to  his  course,  as  the  horse  rusheth  into  the 
battle,”  Jer.  viii.  6.  We  have  a  promise  of  life,  in  form  of  a 
command,  Prov.  iv.  4,  “  Keep  my  commandments,  and  live  :” 
it  speaks  impenitent  sinners  to  be  self-destroyers,  wilful  self- 


THE  CORRUPTION  OF  THE  WILL. 


81 


murderers.  They  transgress  the  command  of  living;  as  if  one’s 
servant  should  wilfully  starve  himself  to  death,  or  greedily  drink 
a  cup  of  poison,  which  his  master  commands  him  to  forbear : 
even  so  do  they  ;  they  will  not  live,  they  will  die,  Prov.  viii.  36, 
“  All  they  that  hate  me,  love  death.”— rO  what  a  heart  is  this  ! 
It  is  a  stony  heart,  Ezek.  xxxvi.  26,  hard  and  inflexible  as  a 
stone :  mercies  melt  it  not,  judgments  break  it  not ;  yet  it  will 
break  ere  it  bow.  It  is  an  insensible  heart :  though  there  be 
upon  the  sinner  a  weight  of  sin,  which  makes  the  earth  to 
stagger;  although  there  is  a  weight  of  that  wrath  on  him, 
which  makes  the  devils  to  tremble  ;  yet  he  goes  lightly  under 
the  burden;  he  feels  not  the  weight  any  more  than  a  stone 
would,  till  the  Spirit  of  the  Lord  quickens  him  so  far  as  to 
make  him  feel  it. 

Lastly,  The  unrenewed  will  is  wholly  perverse,  in  reference 
to  man’s  chief  and  highest  end.  The  natural  man’s  chief  end 
is  not  God,  but  himself.  The  being  of  man  is  merely  relative, 
dependent,  borrowed ;  he  has  neither  being  nor  goodness  ori¬ 
ginally  from  himself ;  but  all  he  has  is  from  God,  as  the  first 
cause  and  spring  of  all  perfection,  natural  or  moral:  dependence 
is  woven  into  his  very  nature ;  so  that  if  God  were  totally  to 
withdraw  from  him,  he  would  dwindle  into  a  mere  nothing. 
Seeing  then  whatever  man  is,  he  is  of  him  ;  surely  in  whatever 
he  is,  he  should  be  to  him;  as  the  waters  which  came  from  the 
sea,  do  of  course  return  thither  again.  Thus  man  was  created, 
directly  looking  to  God,  as  his  chief  end :  but  falling  into  sin, 
he  fell  off  from  God,  and  turned  into  himself;  and,  like  a  traitor, 
usurping  the  throne,  he  gathers  in  the  rents  of  the  crown  to 
himself.  This  infers  a  total  apostasy,  and  universal  corruption 
in  man ;  for  where  the  chief  and  last  end  is  changed,  there  can 
be  no  goodness  there.  This  is  the  case  of  all  men  in  their 
natural  state,  Psal.  xiv.  2,  3,  “  The  Lord  looked  down — to  see 
if  there  were  any  that  did  seek  God.  They  are  all  gone  aside,” 
to  wit,  from  God  ;  they  seek  not  God,  but  themselves.  Though 
many  fair  shreds  of  morality  are  to  be  found  amongst  them,  yet 
“  there  is  none  that  doth  good,  no,  not  one;”  for  though  some 
of  them  in  appearance  run  well,  yet  they  are  still  off  the  way  ; 
they  never  aim  at  the  right  mark.  They  are  “  lovers  of  their 
own  selves,”  2  Tim.  iii.  2,  “  more  than  God,”  ver.  4.  Where¬ 
fore  Jesus  Christ  having  come  into  the  world  to  bring  men  back 
to  God  again,  came  to  bring  them  out  of  themselves  in  the  first 
place,  Matt.  xvi.  24.  The  godly  groan  under  this  woful 
disposition  of  the  heart:  they  acknowledge  it,  and  set  themselves 
against  it,  in  its  subtle  and  dangerous  insinuations.  The  unre¬ 
generate,  though  most  insensible  of  it,  are  under  the  power 
thereof ;  and  whithersoever  they  turn  themselves,  they  cannot 
move  beyond  the  circle  of  self:  they  seek  for  themselves,  they 


82 


THE  CORRUPTION  OF  THE  AFFECTIONS. 


act  for  themselves ;  their  natural,  civil,  and  religious  actions, 
from  whatever  springs  they  come,  all  run  into,  and  meet  in  the 
dead  sea  of  self. 

Most  men  are  so  far  from  making  God  their  chief  end,  in 
their  natural  and  civil  actions ;  that  in  these  matters,  God  is  not 
in  all  their  thoughts.  Their  eating  and  drinking,  and  such  like 
natural  actions,  are  for  themselves :  their  own  pleasure  or  ne¬ 
cessity,  without  any  higher  end,  Zech.  vii.  6,  “  did  ye  not  eat 
for  yourselves?”  They  have  no  eye  to  the  glory  of  God  in 
these  things,  as  they  ought  to  have,  1  Cor.  x.  31.  They  do 
not  eat  and  drink  to  keep  up  their  bodies  for  the  Lord’s  service; 
they  do  them  not  because  God  has  said,  “  Thou  shalt  not  kill;” 
neither  do  those  drops  of  sweetness,  which  God  has  put  into 
the  creature,  raise  up  their  souls  towards  that  ocean  of  delights 
that  is  in  the  Creator;  though  they  be  a  sign  hung  out  at 
heaven’s  door,  to  tell  men  of  the  fulness  of  goodness  that  is  in 
God  himself,  Acts  xiv.  17.  But  it  is  self,  and  not  God,  that 
is  sought  in  them,  by  natural  men.  And  what  are  the  unre¬ 
newed  man’s  civil  actions,  such  as  buying,  selling,  working, 
&c.  but  fruit  to  himself?  Flos.  x.  1.  So  marrying,  and  giving 
in  marriage,  are  reckoned  amongst  the  sins  of  the  old  world, 
Matt.  xxiv.  38 :  for  they  had  no  eye  to  God  therein,  to  please 
him ;  but  all  they  had  in  view  was  to  please  themselves,  Gen. 
vi.  3.  Finally,  self  is  natural  men’s  highest  end,  in  their  reli¬ 
gious  actions.  They  perform  duties  for  a  name,  Matt.  vi.  1,  2, 
or  some  other  worldly  interest,  John  vi.  26.  Or  if  they  be 
more  refined,  it  is  their  peace,  and  at  most  their  salvation  from 
hell  and  wrath,  or  their  own  eternal  happiness,  that  is  their  chief 
and  highest  end,  Matt.  xix.  16 — 22.  Their  eyes  are  held,  that 
they  see  not  the  glory  of  God.  They  seek  God  indeed,  but 
not  for  himself,  but  for  themselves.  They  seek  him  not  at  all, 
but  for  their  own  welfare:  so  their  whole  life  is  woven  into  one 
web  of  practical  blasphemy ;  making  God  the  means,  and  self 
their  end ;  yea,  their  chief  end. 

Thus  I  have  given  you  a  rude  draught  of  man’s  will,  in  his 
natural  state,  drawn  by  Scripture,  and  men’s  own  experience. 
Call  it  no  more  Naomi,  but  Marah ;  for  bitter  it  is,  and  a  root  of 
bitterness.  Call  it  no  more  free-will,  but  slavish  lust ;  free  to 
evil,  but  free  from  good,  till  regenerating  grace  unloose  the  bands 
of  wickedness.  Now,  since  all  must  be  wrong,  and  nothing 
can  be  right,  where  the  understanding  and  will  are  so  corrupt ;  I 
shall  briefly  despatch  what  remains,  as  following  of  course,  on 
the  corruption  of  these  prime  faculties  of  the  soul. 

THE  CORRUPTION  OF  THE  AFFECTIONS. 

III.  The  affections  are  corrupted.  The  unrenewed  man’s 
affections  are  wholly  disordered  and  distempered :  they  are  as 


THE  CORRUPTION  OF  THE  CONSCIENCE. 


83 


the  unruly  horse,  that  either  will  not  receive,  or  violently  runs 
away  with  the  rider.  So  man’s  heart  naturally  is  a  mother  of 
abominations,  Mark  vii.  21,  22.  “  For  from  within,  out  of  the 

heart  of  men  proceed  evil  thoughts,  adulteries,  fornications,  mur¬ 
ders,  thefts,  covetousness,”  &c.  The  natural  man’s  affections 
are  wretchedly  misplaced ;  he  is  a  spiritual  monster.  His  heart 
is,  where  his  feet  should  be,  fixed  on  the  earth ;  his  heels  are  j 
lifted  up  against  heaven,  which  his  heart  should  be  set  on,  Acts  { 
ix.  5.  His  face  is  towards  hell,  his  back  towards  heaven  ;  and 
therefore  God  calls  to  him  to  turn.  He  loves  what  he  should 
hate,  and  hates  what  he  should  love ;  joys  in  what  he  ought  to 
mourn  for,  and  mourns  for  what  he  should  rejoice  in;  glories 
in  his  shame,  and  is  ashamed  of  his  glory;  abhors  what  he 
should  desire,  and  desires  what  he  should  abhor,  Prov.  ii.  13 — 
15.  They  hit  the  point  indeed,  as  Caiaphas  did  in  another 
case,  who  cried  out  against  the  Apostles,  as  men  that  turned  the 
world  upside  down,  Acts  xvii.  6;  for  that  is  the  work  which 
the  gospel  has  to  do  in  the  world,  where  sin  has  put  all  things 
so  out  of  order,  that  heaven  lies  under,  and  earth  above.  If  the 
unrenewed  man’s  affections  be  set  on  lawful  objects,  then  they 
are  either  excessive  or  defective.  Lawful  enjoyments  of  the 
world  have  sometimes  too  little,  but  mostly  too  much  of  them ; 
either  they  get  not  their  due,  or,  if  they  do,  it  is  measure  pressed 
down,  and  running  over.  Spiritual  things  have  always  too 
little  of  them.  In  a  word,  they  are  never  right;  only  evil. 

Now  here  is  a  three- fold  cord  against  heaven  and  holiness, 
not  easily  to  be  broken ;  a  blind  mind,  a  perverse  will,  and  dis¬ 
orderly,  distempered  affections.  The  mind,  swelled  with  self 
conceit,  says,  the  man  should  not  stoop ;  the  will,  opposite  to  the 
will  of  God,  says,  he  will  not;  and  the  corrupt  affections,  rising 
against  the  Lord,  in  defence  of  the  corrupt  will,  say,  he  shall 
not.  Thus  the  poor  creature  stands  out  against  God  and  good¬ 
ness,  till  a  day  of  power  $ome,  in  which  he  is  made  a  new 
creature. 

CORRUPTION  OF  THE  CONSCIENCE. 

IV.  The  conscience  is  corrupt  and  defiled,  Tit.  i.  15.  It  is 
an  evil  eye,  that  fills  one’s  conversation  with  much  darkness 
and  confusion ;  being  naturally  unable  to  do  its  office  :  till  the 
Lord,  by  letting  in  new  light  to  the  soul,  awaken  the  conscience, 
it  remains  sleepy  and  inactive.  Conscience  can  never  do  its 
work,  but  according  to  the  light  it  has  to  wrork  by.  Where¬ 
fore,  seeing  the  natural  man  cannot  spiritually  discern  spiritual 
things,  1  Cor.  ii.  14,  the  conscience  naturally  is  quite  useless  in 
that  point ;  being  cast  into  such  a  deep  sleep,  that  nothing  but 
saving  illumination  from  the  Lord  can  set  it  on  work  in  that 


84 


THE  CORRUPTION  OF  THE  MEMORY. 


matter.  The  light  of  the  natural  conscience  in  good  and  evil, 
sin  and  duty,  is  very  defective ;  therefore,  though  it  may  check 
for  grosser  sins,  yet,  as  to  the  more  subtile  workings  of  sin,  it 
cannot  check  them,  because  it  discerns  them  not.  Thus,  con¬ 
science  will  fly  in  the  face  of  many,  if  at  any  time  they  be 
drunk,  swear,  neglect  prayer,  or  be  guilty  of  any  gross  sin; 
who  otherwise  have  a  profound  peace,  though  they  live  in  the 
sin  of  unbelief,  and  are  strangers  to  spiritual  worship,  and  the 
life  of  faith.  Natural  light  being  but  faint  and  languishing  in 
many  things  which  it  does  reach,  conscience  in  that  case  shoots 
like  a  stitch  in  one’s  side,  which  quickly  goes  off :  its  incite¬ 
ments  to  duty,  and  checks  for,  and  struggles  against  sin,  are 
very  remiss,  which  the  natural  man  easily  gets  over.  But 
because  there  is  a  false  light  in  the  dark  mind,  the  natural  con¬ 
science  following  the  same,  will  call  evil  good,  and  good  evil, 
Isa.  v.  20.  So  it  is  often  found  like  a  mad  and  furious  horse, 
which  violently  runs  down  himself,  his  rider,  and  all  that  come 
in  his  way — John  xvi.  2.  “  Whosoever  killeth  you,  will  think 
that  he  doth  God  service.”  When  the  natural  conscience  is 
awakened  by  the  Spirit  of  conviction,  it  will  indeed  rage  and 
roar,  and  put  the  whole  man  in  a  dreadful  consternation ;  aw¬ 
fully  summon  all  the  powers  of  the  soul  to  help  in  a  strait ; 
make  the  stiff  heart  to  tremble,  and  the  knees  to  bow ;  set  the 
eyes  a  weeping,  the  tongue  a  confessing ;  and  oblige  the  man 
to  cast  out  the  goods  into  the  sea,  which  it  apprehends  are  likely 
to  sink  the  ship  of  the  soul,  though  the  heart  still  goes  after 
them.  Yet  it  is  an  evil  conscience,  which  naturally  leads  to 
despair,  and  will  do  it  effectually,  as  in  Judas’s  case ;  unless 
either  lusts  prevail  over  it,  to  lull  it  asleep,  as  in  the  case  of 
Felix,  Acts  xxiv.  25 ;  or  the  blood  of  Christ  prevail  over  it, 
sprinkling  and  purging  it  from  dead  works,  as  in  the  case  of  all 
true  converts,  Heb.  ix.  14,  and  x.  22. 

a  *  •  .. . ;  f  .,  ‘r;.  jr. 

CORRUPTION  OF  THE  MEMORY. 

V.  Even  the  memory  bears  evident  marks  of  this  corruption. 
What  is  good  and  worthy  to  be  remembered,  as  it  makes  but 
slender  impression,  so  that  impression  easily  wears  off ;  the 
memory,  as  a  leaking  vessel,  lets  it  slip,  Heb.  ii.  f  .  As  a  sieve 
that  is  full  when  in  the  water,  lets  all  go  when  it  is  taken  out, 
so  is  the  memory  with  respect  to  spiritual  things.  But  how 
does  it  retain  what  ought  to  be  forgotten  ?  Naughty  things  so 
bear  in  themselves  upon  it,  that  though  men  would  fain  have 
them  out  of  mind,  yet  they  stick  there  like  glue.  However 
forgetful  men  are  in  other  things,  it  is  hard  to  forget  an  injury. 
So  the  memory  often  furnishes  new  fuel  to  old  lusts  ;  makes 
men  in  old  age  react  the  sins  of  their  youth,  while  it  presents 


HOW  man’s  nature  was  corrupted. 


85 


them  again  to  the  mind  with  delight,  which  thereupon  licks  up 
the  former  vomit.  Thus  it  is  like  a  riddle,  that  lets  through  the 
pure  grain,  and  keeps  the  refuse.  Thus  far  of  the  corruption 
of  the  soul. 

CORRUPTION  OF  THE  BODY. 

VI.  The  body  itself  also  is  partaker  of  this  corruption  and 
defilement,  so  far  as  it  is  capable  thereof.  Wherefore  the  Scrip¬ 
ture  calls  it  sinful  flesh,  Rom.  viii.  3.  We  may  take  this  up  in 
two  things.  1.  The  natural  temper  or  rather  distemper  of  the 
bodies  of  Adam’s  children,  as  it  is  an  effect  of  original  sin,  so  it 
has  a  natural  tendency  to  sin,  incites  to  sin,  leads  the  soul  into 
snares,  yea,  is  itself  a  snare  to  the  soul.  The  body  is  a  furious 
beast  of  such  metal,  that  if  it  be  not  beat  down,  kept  under,  and 
brought  into  subjection,  it  will  cast  the  soul  into  much  sin  and 
misery,  1  Cor.  ix.  27.  There  is  a  vileness  in  the  body,  Phil, 
iii.  21,  which  as  to  the  saints,  will  never  be  removed,  until  it 
be  melted  down  in  the  grave,  and  cast  into  a  new  form  at  the 
resurrection,  to  come  forth  a  spiritual  body  ;  and  will  never  be 
carried  off  from  the  bodies  of  those  who  are  not  partakers  of  the 
resurrection  to  life.  2.  It  serves  the  soul  in  many  sins.  Its 
members  are  instruments  or  weapons  of  unrighteousness,  where¬ 
by  men  fight  against  God,  Rom.  vi.  13.  The  eyes  and  ears  are 
open  doors,  by  which  impure  motions  and  sinful  desires  enter 
the  soul;  the  tongue  is  “  a  world  of  iniquity,”  James  iii.  6; 
“  an  unruly  evil,  full  of  deadly  poison,”  ver.  8  ;  by  it  the  im¬ 
pure  heart  vents  a  great  deal  of  its  filthiness.  “  The  throat  is 
an  open  sepulchre,”  Rom.  iii.  13.  The  feet  run  the  devil’s 
errands,  ver.  15.  The  belly  is  made  a  god,  Phil.  iii.  19,  not 
only  by  drunkards  and  riotous  livers,  but  by  every  natural 
man,  Zech.  vii.  6.  So  the  body  naturally  is  an  agent  for  the 
devil,  and  a  magazine  of  armour  against  the  Lord. 

To  conclude — Man  by  nature  is  wholly  corrupted  :  “  From 

the  sole  of  the  foot,  even  unto  the  head,  there  is  no  soundness 
in  him.”  As  in  a  dunghill,  every  part  contributes  to  the  cor¬ 
ruption  of  the  whole ;  so  the  natural  man,  while  in  that  state, 
grows  still  worse  and  worse:  the  soul  is  made  worse  by  the 
body,  and  the  body  by  the  soul;  and  every  faculty  of  the  soul 
serves  to  corrupt  another  more  and  more.  Thus  much  for  the 
second  general  head. 

how  man’s  nature  was  corrupted. 

Thirdly,  I  shall  show  how  man’s  nature  comes  to  be  thus 
corrupted.  The  Heathens  perceived  that  man’s  nature  was 
corrupted  ;  but  how  sin  had  entered,  they  could  not  tell.  But 


86 


HOW  man’s  nature  was  corrupted. 


the  Scripture  is  very  plain  in  that  point,  Rom.  v.  12 — 19,  “  By 
one  man  sin  entered  into  the  world.  By  one  man’s  disobe¬ 
dience,  many  were  made  sinners.”  Adam’s  sin  corrupted  man’s 
nature,  and  leavened  the  whole  lump  of  mankind.  We  putrefied 
in  Adam  as  our  root.  The  root  was  poisoned,  and  so  the 
branches  were  envenomed  :  the  vine  turned  into  the  vine  of 
Sodom,  and  so  the  grapes  became  grapes  of  gall.  Adam,  by 
his  sin,  became  not  only  guilty,  but  corrupt ;  and  so  transmits 
guilt  and  corruption  to  his  posterity,  Gen.  v.  3 ;  Job  xiv.  4. 
By  his  sin  he  stripped  himself  of  his  original  righteousness,  and 
corrupted  himself;  we  were  in  him  representatively,  being 
represented  by  him  as  our  moral  head,  in  the  covenant  of  works  : 
we  were  in  him  seminally,  as  our  natural  head ;  hence  we  fell 
in  him,  and  by  his  disobedience  were  made  sinners,  as  Levi,  in 
the  loins  of  Abraham,  paid  tithes,  Heb.  vii.  9,  10.  His  first 
sin  is  imputed  to  us  ;  therefore  justly  are  we  left  under  the  want 
of  his  original  righteousness,  which  being  given  to  him  as  a  com¬ 
mon  person,  he  cast  off  by  his  sin:  and  this  necessarily  followed, 
in  him  and  us,  by  the  corruption  of  the  whole  nature;  righteous¬ 
ness  and  corruption  being  two  contraries,  one  of  which  must 
needs  always  be  in  man,  as  a  subject  capable  thereof.  And 
Adam,  our  common  father,  being  corrupt,  we  are  so  too :  for 
“  who  can  bring  a  clean  thing  out  of  an  unclean?” 

Although  it  is  sufficient  to  prove  the  righteousness  of  this  dis¬ 
pensation,  that  it  was  from  the  Lord,  who  doth  all  things  well; 
yet,  to  silence  the  murmurings  of  proud  nature,  let  these  few 
things  further  be  considered.  1.  In  the  covenant  wherein 
Adam  represented  us,  eternal  happiness  was  promised  to  him 
and  his  posterity,  upon  condition  of  his,  that  is  Adam’s,  per¬ 
fect  obedience,  as  the  representative  of  all  mankind :  whereas, 
if  there  had  been  no  covenant,  they  could  not  have  pleaded 
eternal  life  upon  their  most  perfect  obedience,  but  might  have 
been,  after  all,  reduced  to  nothing;  notwithstanding,  by  natural 
justice,  they  would  have  been  liable  to  God’s  eternal  wrath,  in 
case  of  sin.  Who  in  that  case  would  not  have  consented  to  that 
representation?  2.  Adam  had  a  power  to  stand  given  him, 
being  made  upright.  He  was  as  capable  of  standing  for  him¬ 
self,  and  all  his  posterity,  as  any  after  him  could  be  for  them¬ 
selves.  This  trial  of  mankind  in  their  head,  would  soon  have 
been  over,  and  the  crown  won  for  them  all,  had  he  stood: 
whereas,  had  his  posterity  been  independent  of  him,  and  every 
one  left  to  act  for  himself,  the  trial  would  have  been  continually 
carrying  on,  as  men  came  into  the  world.  3.  He  had  the 
strongest  natural  affection  to  engage  him,  being  our  common 
father.  4.  His  own  stock  was  in  the  ship,  his  all  lay  at  stake, 
as  well  as  ours.  He  had  no  separate  interest  from  ours;  but  if 
he  forgot  ours,  he  must  necessarily  forget  his  own.  5.  If  he 


how  man’s  nature  was  corrupted. 


87 


had  stood,  we  should  have  had  the  light  of  his  mind,  the  right¬ 
eousness  of  his  will,  and  holiness  of  his  affections,  with  entire 
purity,  transmitted  unto  us;  we  could  not  have  fallen;  the  crown 
of  glory,  by  his  obedience,  would  have  been  for  ever  secured  to 
him  and  his.  This  is  evident  from  the  nature  of  a  federal  re¬ 
presentation  ;  and  no  reason  can  be  given  why,  seeing  we  are 
lost  by  Adam’s  sin,  we  should  not  have  been  saved  by  his  obe¬ 
dience.  On  the  other  hand  it  is  reasonable,  that  he  falling,  we 
should  with  him  bear  the  loss.  Lastly,  such  as  quarrel  with 
this  dispensation,  must  renounce  their  partin  Christ;  for  we  are 
no  otherwise  made  sinners  by  Adam,  than  we  are  made  right¬ 
eous  by  Christ,  from  whom  we  have  both  imputed  and  inherent 
righteousness.  We  no  more  made  choice  of  the  second  Adam 
for  our  head  and  representative  in  the  second  covenant,  than  we 
did  of  the  first  Adam  in  the  first  covenant. 

Let  none  wonder  that  such  a  horrible  change  could  be  brought 
on,  by  one  sin  of  our  first  parents;  for  thereby  they  turned 
away  from  God,  as  their  chief  end,  which  necessarily  infers  a 
universal  depravation.  Their  sin  was  a  complication  of  evils, 
a  total  apostasy  from  God,  a  violation  of  the  whole  law:  b^  it 
they  broke  all  the  ten  commands  at  once.  1 .  They  chose  new 
gods.  They  made  their  belly  their  god,  by  their  sensuality ; 
self  their  god,  by  their  ambition  ;  yea,  and  the  devil  their  god, 
by  believing  him,  and  disbelieving  their  Maker.  2.  Though 
they  received,  yet  they  observed  not  that  ordinance  of  God, 
about  the  forbidden  fruit.  They  contemned  that  ordinance  so 
plainly  enjoined  them,  and  would  needs  carve  out  to  them¬ 
selves,  how  to  serve  the  Lord.  3.  They  took  the  name  of  the 
Lord  their  God  in  vain;  despising  his  attributes,  his  justice, 
truth,  power,  &c.  They  grossly  profaned  the  sacramental  tree; 
abused  his  word,  by  not  giving  credit  to  it;  abused  that  creature 
of  his,  which  they  should  not  have  touched  ;  and  violently  miscon¬ 
strued  his  providence,  as  if  God,  by  forbidding  them  that  tree, 
had  been  standing  in  the  way  of  their  happiness ;  therefore  he 
suffered  them  not  to  escape  his  righteous  judgment.  4.  They  re¬ 
membered  not  the  Sabbath  to  keep  it  holy,  but  put  themselves 
out  of  a  condition  to  serve  God  aright  on  his  own  day;  neither 
kept  they  that  state  of  holy  rest  wherein  God  had  put  them. 
5.  They  cast  off  their  relative  duties;  Eve  forgets  herself,  and 
acts  without  the  advice  of  her  husband,  to  the  ruin  of  both; 
Adam,  instead  of  admonishing  her  to  repent,  yields  to  the  temp¬ 
tation,  and  confirms  her  in  her  wickedness.  They  forgot  all 
duty  to  their  posterity.  They  honoured  not  their  Father  in 
heaven  ;  and  therefore  their  days  were  not  long  in  the  land 
which  the  Lord  their  God  gave  them.  6.  They  ruined  them¬ 
selves,  and  all  their  posterity.  7.  Gave  themselves  up  to  luxury 
and  sensuality.  8.  Took  away  what  was  not  their  own,  againfet 


88 


DOCTRINE  OF  THE  CORRUPTION 


the  express  will  of  the  great  Owner.  9.  They  bore  false  wit¬ 
ness,  and  lied  against  the  Lord,  before  angels,  devils,  and  one 
another;  in  effect  giving  out,  that  they  were  hardly  dealt  by, 
and  that  heaven  grudged  their  happiness.  10.  They  were  dis¬ 
content  with  their  lot,  and  “  coveted  an  evil  covetousness  to  their 
house which  ruined  both  them  and  theirs.  Thus  was  the 
image  of  God  on  man  defaced  all  at  once. 

DOCTRINE  OF  THE  CORRUPTION  OF  NATURE  APPLIED. 

Use  I.  For  information.  Is  man’s  nature  wholly  corrupted  ? 
Then, 

First, ,  No  wonder  that  the  grave  opens  its  devouring  mouth 
for  us,  as  soon  as  the  womb  has  cast  us  forth  ;  and  that  the  cradle 
is  turned  into  a  coffin,  to  receive  the  corrupt  lump:  for  we  are 
all,  in  a  spiritual  sense,  dead-born ;  yea,  and  filthy,  Psal.  xiv.  3, 
noisome,  rank,  and  stinking  as  a  corrupt  thing,  as  the  word 
imports.  Then  let  us  not  complain  of  the  miseries  we  are 
exposed  to  at  our  entrance  into  the  world,  nor  of  the  continuance 
of  them  while  we  are  in  it.  Here  is  the  venom  that  has  poi¬ 
soned  all  the  springs  of  earthly  enjoyments  we  have  to  drink  of. 
It  is  the  corruption  of  man’s  nature  that  brings  forth  all  the  mise¬ 
ries  of  human  life  in  churches,  states,  and  families,  and  in  men's 
souls  and  bodies. 

Secondly ,  Behold  here,  as  in  a  glass,  the  spring  of  all  the 
wickedness,  profanity,  and  formality  which  is  in  the  world  ;  the 
source  of  all  the  disorders  in  thy  own  heart  and  life.  Every 
thing  acts  like  itself,  agreeably  to  its  own  nature ;  and  so  corrupt 
man  acts  corruptly.  You  need  not  wonder  at  the  sinfulness  of 
your  own  heart  and  life,  nor  at  the  sinfulness  and  perverseness 
of  others ;  if  a  man  be  crooked,  he  cannot  but  halt ;  and  if  the 
clock  be  set  wrong,  how  can  it  point  the  hour  aright? 

Thirdly ,  See  here,  why  sin  is  so  pleasant,  and  religion  such 
a  burden  to  carnal  spirits ;  sin  is  natural,  holiness  not  so.  Oxen 
cannot  feed  in  the  sea,  nor  fishes  in  the  fruitful  fields.  A  swine 
brought  into  a  palace  would  soon  get  away  again,  to  wallow  in 
the  mire ;  and  corrupt  nature  tends  ever  to  impurity. 

Lastly ,  Learn  from  this  the  nature  and  necessity  of  regene¬ 
ration.  First ,  This  discovers  the  nature  of  regeneration,  in 
these  two  things:  1.  It  is  not  a  partial,  but  a  total  change, 
though  imperfect  in  this  life.  Thy  whole  nature  is  corrupted  ; 
therefore  the  cure  must  go  through  every  part.  Regeneration 
makes  not  only  a  new  head,  for  knowledge,  but  a  new  heart, 
and  new  affections,  for  holiness — “  All  things  become  new,” 
2  Cor.  v.  17.  If  one  having  received  many  wounds,  should  be 
cured  of  them  all,  save  one  only,  he  might  bleed  to  death  by 
that  one,  as  well  as  by  a  thousand:  so,  if  the  change  go  not 


OF  NATURE  APPLIED. 


89 


through  the  whole  man,  it  is  naught.  2.  It  is  not  a  change 
made  by  human  industry,  but  by  the  mighty  power  of  the  Spirit 
of  God.  A  man  must  be  born  of  the  Spirit,  John  iii.  5.  Accidental 
diseases  may  be  cured  by  men ;  but  those  which  are  natural,  not 
without  a  miracle,  John  ix.  32.  The  change  brought  upon 
men  by  good  education,  or  forced  upon  them  by  a  natural  con¬ 
science,  though  it  may  pass  among  men  for  a  saving  change,  yet 
it  is  not  so;  for  our  nature  is  corrupt,  and  none  but  the  God  of 
nature  can  change  it.  Though  a  gardener,  by  ingrafting  a  pear 
branch  into  an  apple  tree,  may  make  the  apple  tree  bear  pears; 
yet  the  art  of  man  cannot  change  the  nature  of  the  apple  tree : 
so  a  man  may  pin  a  new  life  to  his  old  heart,  but  he  can  never 
change  the  heart.  Secondly,  This  also  shows  the  necessity  of 
regeneration.  It  is  absolutely  necessary  in  order  to  salvation, 
John  iii.  3,  “  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God.”  No  unclean  thing  can  enter  the  new  Jeru¬ 
salem;  but  thou  art  wholly  unclean,  while  in  thy  natural  state. 
If  every  member  of  thy  body  were  disjointed,  each  joint  must 
be  loosened  before  the  members  can  be  set  right  again.  This 
is  the  case  of  thy  soul,  as  thou  hast  heard  :  therefore  thou  must 
be  born  again ;  otherwise  thou  shalt  never  see  heaven,  unless  it 
be  afar  off,  as  the  rich  man  in  hell  did.  Deceive  not  thyself: 
no  mercy  of  God,  no  blood  of  Christ,  will  bring  thee  to  heaven 
in  thy  unregenerate  state :  for  God  will  never  open  a  fountain 
of  mercy  to  wash  away  his  own  holiness  and  truth ;  nor  did 
Christ  shed  his  precious  blood,  to  blot  out  the  truths  of  God,  or 
to  overturn  God’s  measures  about  the  salvation  of  sinners. 
Heaven  !  What  would  you  do  there,  that  are  not  bom  again? 
you  who  are  no  ways  fitted  for  Christ  the  head?  That  would 
be  a  strange  sight!  a  holy  head,  and  members  wholly  corrupt! 
a  head  full  of  treasures  of  grace,  and  members  wherein  is 
nothing  but  treasures  of  wickedness !  a  head  obedient  to  the 
death,  and  heels  kicking  against  heaven!  You  are  no  better 
adapted  for  the  society  above,  than  beasts  are  for  converse  with 
men.  Thou  art  a  hater  of  true  holiness ;  and  at  the  first  sight 
of  a  saint  there,  wouldst  cry  out — “  Hast  thou  found  me,  O  mine 
enemy !”  Nay,  the  unrenewed  man,  if  it  were  possible  he  could 
go  to  heaven  in  that  state,  would  go  to  it  no  otherwise,  than  now 
he  conies  to  the  duties  of  holiness ;  that  is,  leaving  his  heart 
behind  him. 

Use  II.  For  lamentation.  Well  may  we  lament  thy  case, 
O  natural  man,  for  it  is  the  saddest  case  that  one  can  be  in  out 
of  hell.  It  is  time  to  lament  for  thee  ;  for  thou  art  dead  already, 
dead  while  thou  livest :  thou  carriest  about  with  thee  a  dead 
soul  in  a  living  body  ;  and  because  thou  art  dead,  thou  £anst  not 
lament  thine  own  case.  Thou  art  loathsome  in  the  sight  of 
God ;  for  thou  art  altogether  corrupt ;  thou  hast  no  good  in  thee. 


90 


DOCTRINE  OF  THE  CORRUPTION 


Thy  soul  is  a  mass  of  darkness,  rebellion,  and  vileness,  before 
the  Lord.  Thou  thinkest,  perhaps,  that  thou  hast  a  good  heart 
to  God,  good  inclinations,  and  good  desires:  but  God  knows 
there  is  nothing  good  in  thee ;  “  every  imagination  of  thine  heart 
is  only  evil  continually.”  Thou  canst  do  no  good  ;  thou  canst 
do  nothing  but  sin.  For, 

First ,  Thou  art  the  servant  of  sin,  Rom,  vi.  17,  and  therefore 
free  from  righteousness,  ver.  20.  Whatever  righteousness  be, 
poor  soul,  thou  art  free  from  it ;  thou  dost  not,  thou  canst  not 
meddle  with  it.  Thou  art  under  the  dominion  of  sin ;  a 
dominion  where  righteousness  can  have  no  place.  Thou  art  a 
child  and  servant  of  the  devil,  though  thou  be  neither  wizard  nor 
witch,  seeing  thou  art  yet  in  a  state  of  nature,  John  viii.  44 — 
“  Ye  are  of  your  father  the  devil.”  And,  to  prevent  any  mis¬ 
take,  consider,  that  sin  and  Satan  have  two  sorts  of  servants : 
1.  There  are  some  employed,  as  it  were,  in  coarser  work;  those 
bear  the  devil’s  mark  on  their  foreheads,  having  no  form  of  god¬ 
liness  ;  but  are  profane,  grossly  ignorant,  mere  moralists,  not  so 
much  as  performing  the  external  duties  of  religion,  but  living  in 
the  view  of  the  world  as  sons  of  earth,  only  attending  to  earthly 
things,  Phil.  iii.  19.  2.  There  are  some  employed  in  a  more 

refined  sort  of  service  to  sin,  who  carry  the  devil’s  mark  in 
their  right  hand;  which  they  can  and  do  hide  from  the  eyes  of 
the  world.  These  are  close  hypocrites,  who  sacrifice  as  much 
to  the  corrupt  mind,  as  the  others  to  the  flesh,  Eph.  ii.  3.  These 
are  ruined  by  a  more  indiscernible  trade  of  sin  :  pride,  unbelief, 
self-seeking,  and  the  like,  swarm  in,  and  prey  upon  their  cor¬ 
rupted,  wholly  corrupted  souls.  Both  are  servants  of  the  same 
house ;  the  latter  as  far  as  the  former  from  righteousness. 

Secondly ,  How  is  it  possible  that  thou  shouldst  be  able  to  do 
any  good,  thou  whose  nature  is  wholly  corrupt  ? — Can  fruit  grow 
where  there  is  no  root?  or,  Can  there  be  an  effect  without  a 
cause  ?  “  Can  the  fig-tree  bear  olive  berries,  either  a  vine  figs  ?” 
If  thy  nature  be  wholly  corrupt,  as  indeed  it  is,  all  thou  dost  is 
certainly  so  too ;  for  no  effect  can  exceed  the  virtue  of  its 
cause.  “  Can  a  corrupt  tree  bring  forth  good  fruit  ?”  Matt.  vii.  1 8. 

Ah !  what  a  miserable  spectacle  is  he  that  can  do  nothing  but 
sin !  Thou  art  the  man,  whoever  thou  art,  that  art  yet  in  thy 
natural  state.  Hear,  0  sinner,  what  is  thy  case. 

First ,  Innumerable  sins  compass  thee  about ;  mountains  of 
guilt  are  lying  upon  thee  ;  floods  of  impurities  overwhelm  thee  ; 
living  lusts  of  all  sorts  roll  up  and  down  in  the  dead  sea  of  thy 
soul,  where  no  good  can  breathe,  because  of  the  corruption 
there.  Thy  lips  are  unclean  ;  the  opening  of  thy  mouth  is  as 
the  opening  of  an  unripe  grave,  full  of  stench  and  rottenness, 
Rom.  iii.  13,  “  Their  throat  is  an  open  sepulchre.”  Thy 
natural  actions  are  sin;  for  “  when  ye  did  eat,  and  when  ye  did 


OF  NATURE  APPLIED. 


91 


drink,  did  ye  not  eat  for  yourselves,  and  drink  for  yourselves?” 
Zech.  vii.  6.  Thy  civil  actions  are  sin,  Prov.  xxi.  4,  “  The 
ploughing  of  the  wicked  is  sin.”  Thy  religious  actions  are 
sin,  Prov.  xv.  8,  “  The  sacrifice  of  the  wicked  is  an  abomina¬ 
tion  to  the  Lord.”  The  thoughts  and  imaginations  of  thy  heart 
are  only  evil  continually.  A  deed  may  be  soon  done,  a  word 
soon  spoken,  a  thought  swiftly  pass  through  the  heart ;  but  each 
of  these  is  an  item  in  thy  accounts.  0  sad  reckoning !  as 
many  thoughts,  words,  and  actions,  so  many  sins.  The  longer 
thou  livest,  thy  accounts  swell  the  more.  Should  a  tear  be 
dropt  for  every  sin,  thine  head  behoved  to  be  waters,  and  thine 
eyes  a  fountain  of  tears  :  for  nothing  but  sin  comes  from  thee. 
Thy  heart  frames  nothing  but  evil  imaginations :  there  is 
nothing  in  thy  life  but  what  is  framed  by  thine  heart ;  and, 
therefore,  there  is  nothing  in  thy  heart  or  life  but  evil. 

Secondly ,  All  thy  religion,  if  thou  hast  any,  is  lost  labour, 
as  to  acceptance  with  God,  or  any  saving  effect  on  thyself. 
Art  thou  yet  in  thy  natural  state  ?  Truly  then,  thy  duties  are 
sins,  as  was  just  now  hinted.  Would  not  the  best  wine  be 
loathsome  in  a  vessel  wherein  there  is  no  pleasure  ?  So  is  the 
religion  of  an  unregenerate  man.  Under  the  law,  the  garment 
which  the  flesh  of  the  sacrifice  was  carried  in,  though  it  touched 
other  things,  did  not  make  them  holy  :  but  he  that  was  unclean 
touching  any  thing,  whether  common  or  sacred,  made  it  unclean. 
Even  so  thy  duties  cannot  make  thy  corrupt  soul  holy,  though 
they  in  themselves  be  good  ;  but  thy  corrupt  heart  defiles  them, 
and  makes  them  unclean,  Hag.  ii.  12-14.  Thou  wast  wont  to 
divide  thy  works  into  two  sorts;  some  good,  some  evil:  but 
thou  must  count  again,  and  put  them  all  under  one  head;  for 
God  writes  on  them  all,  “  only  evil.”  This  is  lamentable :  it 
will  be  no  wonder  to  see  those  beg  in  harvest,  who  fold  their 
hands,  and  sleep  in  seed  time ;  but  to  be  labouring  with  others 
in  the  spring,  and  yet  have  nothing  to  reap  when  the  harvest 
comes,  is  a  very  sad  case,  and  will  be  the  case  of  all  professors 
living  and  dying  in  their  natural  state. 

Lastly ,  Thou  canst  not  help  thyself.  What  canst  thou  do, 
to  take  away  thy  sin,  who  art  wholly  corrupt  ?  Nothing,  truly, 
but  sin.  If  a  natural  man  begin  to  relent,  drop  a  tear  for  his 
sin,  and  reform,  presently  the  corrupt  nature  apprehends  at  least 
a  merit  of  congruity  ;  he  has  done  much  himself,  he  thinks, 
and  God  cannot  but  do  more  for  him  on  that  account.  In  the 
mean  time,  he  does  nothing  but  sin :  so  that  the  fitness  of  the 
merit  is,  that  the  leper  be  put  out  of  the  camp,  the  dead  soul 
buried  out  of  sight,  and  the  corrupt  lump  cast  into  the  pit.  How 
canst  thou  think  to  recover  thyself  by  any  thing  which  thou 
canst  do  ?  Will  mud  and  filth  wash  out  filthiness  ?  and  wilt 
thou  purge  out  sin  by  sinning  ?  Job  took  a  potsherd  to  scrape 


92  god’s  specially  noticing  our  natural  corruption. 

himself,  because  his  hands  were  as  full  of  boils  as  his  body. 
This  is  the  case  of  thy  corrupt  soul ;  not  to  be  recovered  but  by 
Jesus  Christ,  “  whose  strength  was  dried  up  like  a  potsherd,” 
Psal.  xxii.  15.  Thou  art  poor  indeed,  extremely  “miserable 
and  poor,”  Rev.  iii.  17.  Thou  hast  no  shelter,  but  a  refuge  of 
lies  ;  no  garment  for  thy  soul,  but  filthy  rags ;  nothing  to  nourish 
it,  but  husks,  that  cannot  satisfy.  And  more  than  this,  thou 
didst  get  such  a  bruise  in  the  loins  of  Adam,  as  is  not  yet  cured, 
that  thou  art  without  strength,  Rom.  v.  G ;  unable  to  do,  or 
work  for  thyself ;  nay,  more  than  all  this,  thou  canst  not  so 
much  as  think  aright,  but  art  lying  helpless,  as  an  infant  ex¬ 
posed  in  the  open  field,  Ezek.  xvi.  5. 

Use  III.  I  exhort  you  to  believe  this  sad  truth.  Alas  1  it  is 
evident  that  it  is  very  little  believed  in  the  world.  Few  are 
concerned  to  get  their  corrupt  conversation  changed ;  but  fewer, 
by  far,  to  get  their  nature  changed.  Most  men  know  not  what 
they  are,  nor  what  spirit  they  are  of:  they  are  as  the  eye, 
which,  seeing  many  things,  never  sees  itself.  But  until  you 
know,  every  one  the  plague  of  his  own  heart,  there  is  no  hope 
of  your  recovery.  Why  will  you  not  believe  it?  You  have 
plain  Scripture  testimony  for  it ;  but  you  are  loth  to  entertain 
such  an  ill  opinion  of  yourselves.  Alas  !  this  is  the  nature  of 
your  disease,  Rev.  iii.  17,  “  Thou  knowest  not  that  thou  art 
wretched,  and  miserable,  and  poor,  and  blind,  and  naked.” 
Lord,  open  their  eyes  to  see  it,  before  they  die  of  it,  and  in 
hell  lift  up  their  eyes,  and  see  what  they  will  not  see  now. 

I  shall  shut  up  this  weighty  point,  of  the  corruption  of 
man’s  nature,  with  a  few  words  as  to  another  doctrine  from  the 
text. 

god’s  specially  noticing  our  natural  corruption. 

Doctrine,  God  takes  special  notice  of  our  natural  corruption, 
or  the  sin  of  our  nature.  This  he  testifies  two  ways:  1.  By 
his  wTord,  as  in  the  text,  “  God  saw — that  every  imagination 
of  the  thoughts  of  man’s  heart  was  only  evil  continually,”  see 
Psal.  xiv.  2.  3.  2.  By  his  works.  God  marks  his  particular 

notice  of  it,  and  displeasure  with  it,  as  in  many  of  his  works,  so 
especially  in  these  two. 

First ,  In  the  death  of  the  infant  children  of  men.  Many 
miseries  they  have  been  exposed  to  :  they  were  drowned  in  the 
deluge,  consumed  in  Sodom  by  fire  and  brimstone :  they  have 
been  slain  with  the  sword,  dashed  against  the  stones,  and  are 
still  dying  ordinary  deaths.  What  is  the  true  cause  of  this  ? 
On  what  ground  does  a  holy  God  thus  pursue  them  ?  Is  it  the 
sin  of  their  parents  ?  That  may  be  the  occasion  of  the  Lord’s 
raising  the  process  against  them ;  but  it  must  be  their  own  sin 


MEN  OVERLOOKING  THEIR  NATURAL  SIN. 


93 


that  is  the  ground  of  the  sentence  passing  on  them :  for  “  the 
soul  that  sinneth,  it  shall  die,”  says  God,Ezek.  xviii.  4.  Is  it 
their  own  actual  sin?  They  have  none. — But  as  men  do  with 
toads  and  serpents,  which  they  kill  at  first  sight,  before  they 
have  done  any  hurt,  because  of  their  venomous  nature ;  so  it  is 
in  this  case. 

Seco7idly ,  In  the  birth  of  the  elect  children  of  God. — When 
the  Lord  is  about  to  change  their  nature,  he  makes  the  sin  of 
their  nature  lie  heavy  on  their  spirits.  When  he  means  to  let 
out  the  corruption,  the  lance  goes  deep  into  their  souls,  reaching 
to  the  root  of  sin,  Rom.  vii.  7 — 9.  The  flesh,  or  corruption  of 
nature,  is  pierced,  being  crucified,  as  well  as  the  affections  and 
lusts,  Gal.  v.  24. 

Use.  Let  us  then  have  a  special  eye  upon  the  corruption 
and  sin  of  our  nature.  God  sees  it :  0  that  we  saw  it  too,  and: 
that  sin  were  ever  before  us  !  WTiat  avails  it  to  notice  other 
sins,  while  this  mother  sin  is  not  noticed?  Turn  your  eyes 
inward,  to  the  sin  of  your  nature.  It  is  to  be  feared,  that  many 
have  this  work  to  begin  yet;  that  they  have  shut  the  door,  while 
the  grand  thief  is  yet  in  the  house  undiscovered.  This  is  a 
weighty  point;  and  in  handling  of  it,  I  shall  notice  these  four 
heads : 


MEN  OVERLOOKING  THEIR  NATURAL  SIN. 

I.  I  shall,  for  conviction,  point  at  some  evidences  of  men’s 
overlooking  the  sin  of  their  nature,  which  yet  the  Lord  takes 
particular  notice  of.  1.  Men’s  looking  on  themselves  with  such 
confidence,  as  if  they  were  in  no  hazard  of  gross  sins.  Many 
would  take  it  very  heinously  to  get  such  a  caution  as  Christ  gave 
his  apostles,  Luke  xxi.  34,  “  Take  heed  of  surfeiting  and  drunk¬ 
enness.”  If  any  should  suppose  them  to  break  out  in  gross 
abominations,  each  would  be  ready  to  say,  “Am  I  a  dog?”  It 
would  raise  the  pride  of  their  hearts,  but  not  their  fear  and  trem¬ 
bling,  because  they  know  not  the  corruption  of  their  nature. 
2.  Want  of  tenderness  towards  those  that  fall.  Many,  in  that 
case,  cast  off  all  bowels  of  Christian  compassion;  for  they  do 
not  consider  themselves,  lest  they  also  be  tempted,  Gal.  vi.  1. 
Men’s  passions  are  often  highest  against  the  faults  of  others, 
when  sin  sleeps  soundly  in  their  own  breasts.  Even  good 
David,  when  he  was  at  his  worst,  was  most  violent  against  the 
faults  of  others.  While  his  conscience  was  asleep  under  his 
guilt,  in  the  matter  of  Uriah,  the  Spirit  of  the  Lord  takes  notice, 
that  his  anger  was  greatly  kindled  against  the  man  in  the  para¬ 
ble,  2  Sam.  xii.  5.  And,  on  good  grounds,  it  is  thought,  it 
was  at  the  same  time,  that  he  treated  the  Ammonites  so  cruelly, 
as  is  related,  ver.  31, ^‘Putting  them  under  saws,  and  under 

7 


94 


MEN  OVERLOOKING  THEIR  NATURAL  SIN. 


harrows  of  iron,  and  under  axes  of  iron,  and  making  them  pass 
through  the  brick-kiln.”  Grace  makes  men  zealous  against  sin 

O  p 

in  others,  as  well  as  in  themselves :  but  eyes  turned  inward  to 
the  corruption  of  nature,  clothe  them  with  pity  and  compassion; 
and  fill  them  with  thankfulness  to  the  Lord,  that  they  themselves 
were  not  the  persons  left  to  be  such  spectacles  of  human  frailty. 
3.  There  are  not  a  few,  who,  if  they  be  kept  from  afflictions 
in  worldly  things,  and  from  gross  out-breakings  in  their  conver¬ 
sation,  know  not  what  it  is  to  have  a  sad  heart.  If  they  meet 
with  a  cross,  which  their  proud  hearts  cannot  stoop  to  bear,  they 
are  ready  to  say,  O  to  be  gone !  but  the  corruption  of  their  na¬ 
ture  never  makes  them  long  for  heaven.  Lusts,  scandalously 
breaking  out  at  a  time,  will  mar  their  peace  :  but  the  sin  of  their 
nature  never  makes  them  a  heavy  heart.  4.  Delaying  of  re¬ 
pentance,  in  hopes  to  set  about  it  afterwards.  Many  have  their 
own  appointed  time  for  repentance  and  reformation :  as  if  they 
were  such  complete  masters  over  their  lusts,  that  they  can  allow 
them  to  gather  more  strength,  and  yet  overcome  them.  They  take 
up  resolutions  to  amend,  without  an  eye  to  Jesus  Christ,  union 
with  him,  and  strength  from  him ;  a  plain  evidence  that  they 
are  strangers  to  themselves  ;  so  they  are  left  to  themselves,  and 
their  flourishing  resolutions  wither;  for,  as  they  see  not  the  ne¬ 
cessity,  so  they  get  not  the  benefit  of  the  dew  from  heaven  to 
water  them.  5.  Men’s  venturing  freely  on  temptations,  and 
promising  liberally  in  their  own  strength.  They  cast  them¬ 
selves  fearlessly  into  temptation,  in  confidence  of  their  coming 
off  fairly:  but,  were  they  sensible  of  the  corruption  of  their 
nature,  they  would  be  cautious  of  entering  on  the  devil’s  ground: 
as  one  girt  about  with  bags  of  gunpowder,  would  be  unwilling 
to  walk  where  sparks  of  fire  are  flying,  lest  he  should  be  blown 
up.  Self  jealousy  well  becomes  Christians.  “Lord,  is  it  I?” 
They  that  know  the  deceit  of  their  bow,  will  not  be  very  confi¬ 
dent  that  they  shall  hit  the  mark.  6.  Unacquaintedness  with 
heart  plagues.  The  knowledge  of  the  plagues  of  the  heart  is  a 
rare  qualification.  There  are  indeed  some  of  them  written  in 
such  great  characters,  that  he  who  runs  may  read  them :  but 
there  are  others  more  subtile,  which  few  discern.  How  few  are 
there,  to  whom  the  bias  of  the  heart  to  unbelief  is  a  burden  ? 
Nay,  they  perceive  it  not.  Many  have  had  sharp  convictions 
of  other  sins,  that  were  never  to  this  day  convinced  of  their  un¬ 
belief  ;  though  that  is  the  sin  especially  aimed  at  in  a  thorough 
conviction,  John  xvi.  8,  9,  “  He  will  reprove  the  world  of  sin, 
because  they  believe  not  on  me  ”  A  disposition  to  establish 
our  own  righteousness,  is  a  weed  that  naturally  grows  in  every 
man’s  heart;  but  few  sweat  at  the  plucking  of  it  up :  it  lurks 
undiscovered.  The  bias  of  the  heart,  to  the  way  of  the  cove¬ 
nant  of  works,  is  a  hidden  plague  of  the  heart  to  many.  All  the 


ORIGINAL  SIN  SPECIALLY  NOTICED. 


95 


difficulty  they  find  is,  in  getting  up  their  hearts  to  duties  :  they 
find  no  difficulty  in  getting  their  hearts  off  them,  and  over  them 
to  Jesus  Christ.  How  hard  is  it  to  bring  men  off  from  their 
own  righteousness?  Yea,  it  is  very  hard  to  convince  them  of 
their  leaning  to  it  all.  Lastly ,  Pride  and  self-conceit.  A  view 
of  the  corruption  of  nature  would  be  very  humbling,  and  oblige 
him  that  has  it  to  reckon  himself  the  chief  of  sinners.  Under 
the  greatest  attainments  and  enlargements,  it  would  be  ballast  to 
his  heart,  and  hide  pride  from  his  eyes.  The  want  of  thorough 
humiliation,  piercing  to  the  sin  of  one’s  nature,  is  the  ruin  of 
many  professors :  for  digging  deep  makes  great  difference  be¬ 
twixt  wise  and  foolish  builders,  Luke  vi.  48,  49. 

ORIGINAL  SIN  SPECIALLY  NOTICED. 

IT.  I  will  lay  before  you  a  few  things,  in  which  you  should 
have  a  special  eye  to  original  sin.  1.  Have  a  special  eye  to  it, 
in  your  application  to  Jesus  Christ.  Do  you  find  any  need  of 
Christ,  which  sends  you  to  him  as  the  Physician  of  souls  ?  0 

forget  not  your  disease  when  you  are  with  the  Physician. 
They  never  yet  knew  well  their  errand  to  Christ,  that  went  not 
to  him  for  the  sin  of  their  nature ;  for  his  blood  to  take  away  the 
guilt  of  it,  and  his  Spirit  to  break  the  power  of  it.  Though,  in 
the  bitterness  of  your  souls,  you  should  lay  before  him  a  cata¬ 
logue  of  your  sins  of  omission  and  commission,  which  might 
reach  from  earth  to  heaven ;  yet,  if  original  sin  were  wanting  in 
it,  assure  yourselves  that  you  have  forgot  the  best  part,  of  the 
errand  which  a  poor  sinner  has  to  the  Physician  of  souls. 
What  would  it  have  availed  the  people  of  Jericho,  to  have  set 
before  Elisha  all  the  vessels  in  their  city,  full  of  the  water  that 
was  naught,  if  they  had  not  led  him  forth  to  the  spring,  to  cast 
in  salt  there?  2  Kings  ii.  19 — 21.  The  application  is  easy. 
2.  Have  a  special  eye  to  it,  in  your  repentance,  whether  ini¬ 
tiative  or  progressive;  in  your  first  repentance,  and  in  the  re¬ 
newing  of  your  repentance  afterwards.  Though  a  man  be  sick, 
there  is  no  fear  of  death,  if  the  sickness  strike  not  to  his  heart: 
and  there  is  as  little  fear  of  the  death  of  sin,  as  long  as  the  sin 
of  our  nature  is  not  touched.  But  if  you  would  repent  indeed, 
let  the  streams  lead  you  up  to  the  fountain ;  and  mourn  over 
your  corrupt  nature,  as  the  cause  of  all  sin,  in  heart,  lip,  and 
life,  Psal.  li.  4,  5,  “  Against  thee,  thee  only,  have  I  sinned,  and 
done  this  evil  in  thy  sight.  “  Behold,  I  was  shapen  in  iniquity, 
and  in  sin  did  my  mother  conceive  me.”  3.  Have  a  special 
eye  upon  it  in  your  mortification,  Gal.  v.  24,  “  They  that  are 
Christ’s,  have  crucified  the  flesh.”  It  is  the  root  of  bitterness 
that  must  be  struck  at;  which  the  axe  of  mortification  must  be 
laid  to,  else  we  labour  in  vain.  In  vain  do  men  go  about  to 


96 


WHY  ORIGINAL  SIN  IS  TO  BE 


purge  the  streams,  while  they  are  at  no  pains  about  the  muddy 
fountain  :  it  is  vain  religion  to  attempt  to  make  the  life  truly 
good,  while  the  corruption  of  nature  retains  its  ancient  vigour, 
and  the  power  of  it  is  not  broken,  Lastly,  You  are  to  eye  it  in 
your  daily  walk.  He  that  would  walk  aright,  must  have  one 
eye  upward  to  Jesus  Christ,  and  another  inward  to  the  corrup¬ 
tion  of  his  own  nature.  It  is  not  enough  that  we  look  about  us, 
we  must  also  look  within  us.  There  the  wall  is  weakest;  there 
our  greatest  enemy  lies ;  and  there  are  grounds  for  daily  watch¬ 
ing  and  mourning. 

WHY  ORIGINAL  SIN  IS  TO  BE  SPECIALLY  NOTICED. 

III.  I  shall  offer  some  reasons,  why  we  should  especially 
notice  the  sin  of  our  nature. 

1.  Because  of  all  sins,  it  is  the  most  extensive  and  diffusive. 
It  goes  through  the  whole  man,  and  spoils  all.  Other  sins  mar 
particular  parts  of  the  image  of  God  :  but  this  doth  at  once  de¬ 
face  the  whole.  A  disease  affecting  any  particular  member  of 
the  body,  is  dangerous ;  but  that  which  affects  the  whole,  is 
worse.  The  corruption  of  nature  is  the  poison  of  the  old  ser¬ 
pent,  cast  into  the  fountain  of  action ;  and  infects  every  action 
and  every  breathing  of  the  soul. 

2.  It  is  the  cause  of  all  particular  lusts,  and  actual  sins,  in 
our  hearts  and  lives.  It  is  the  spawn  which  the  great  leviathan 
has  left  in  the  souls  of  men,  from  whence  comes  all  the  fry  of 
actual  sins  and  abominations,  Mark  vii.  21,  “  Out  of  the  heart 
of  men  proceed  evil  thoughts,  adulteries,”  & c.  It  is  the  bitter 
fountain  :  particular  lusts  are  but  rivulets  running  from  it,  which 
bring  forth  into  the  life  a  part  only,  and  not  the  w'hole  of  what  is 
within.  The  fountain  is  always  above  the  streams  :  and  where 
the  water  is  good,  it  is  best  in  the  fountain;  where  it  is  bad,  it 
is  worst  there.  The  corruption  of  nature  being  that  which  de¬ 
files  all,  itself  must  needs  be  the  most  abominable  thino1. 

3.  It  is  virtually  all  sin  :  for  it  is  the  seed  of  all  sins,  which 
want  but  the  occasion  to  set  up  their  heads  :  being,  in  the  cor¬ 
ruption  of  nature,  as  the  effect  in  the  virtue  of  its  cause.  Hence 
it  is  called  “  a  body  of  death,”  Rom.  vii.  24,  as  consisting  of 
the  several  members  belonging  to  such  “  a  body  of  sins,”  Col. 
ii.  11,  whose  life  lies  in  spiritual  death.  It  is  the  cursed  ground, 
fit  to  bring  forth  all  manner  of  noxious  weeds.  As  the  whole 
nest  of  venomous  creatures  must  needs  be  more  dreadful  than 
any  few  of  them  that  come  creeping  forth ;  so  the  sin  of  thy 
nature,  that  mother  of  abominations,  must  be  worse  than  any 
particular  lusts,  that  appear  stirring  in  thy  heart  and  life.  Never 
did  every  sin  appear,  in  the  conversation  of  the  vilest  wretch  that 
ever  lived ;  but  look  thou  into  thy  corrupt  nature,  and  there 


SPECIALLY  NOTICED. 


97 


thou  mayest  see  all  and  every  sin,  in  the  seed  and  root  thereof. 
There  is  a  fulness  of  all  unrighteousness  there,  Rom.  i.  29.  There 
is  atheism,  idolatry,  blasphemy,  murder,  adultery,  and  what¬ 
soever  is  vile.  Possibly  none  of  these  appear  to  thee  in  thy 
heart ;  but  there  is  more  in  that  unfathomable  depth  of  wick¬ 
edness,  than  thou  knowest.  Thy  corrupt  heart  is  like  an  ant’s 
nest,  on  which,  while  the  stone  lieth,  none  of  them  appear;  but 
take  off  the  stone,  and  stir  them  up  but  with  the  point  of  a  straw, 
you  will*  see  what  a  swarm  is  there,  and  how  lively  they  are. 
Just  such  a  sight  would  thy  heart  afford  thee,  did  the  Lord  but 
withdraw  the  restraint  he  has  upon  it,  and  suffer  Satan  to  stir  it 
up  by  temptation. 

4.  The  sin  of  our  nature  is,  of  all  sins,  the  most  fixed  and 
abiding.  Sinful  actions,  though  the  guilt  and  stain  of  them 
may  remain,  yet  in  themselves  pass  away.  The  drunkard  is 
not  always  at  his  cups,  nor  the  unclean  person  always  acting 
lewdness :  but  the  corruption  of  nature  is  an  abiding  sin  ;  it  re¬ 
mains  with  men  in  its  full  power,  by  night  and  by  day;  at  all 
times  fixed,  as  with  bands  of  iron  and  brass,  till  their  nature 
be  changed  by  converting  grace  ;  and  it  remains  even  with  the 
godly,  until  the  death  of  the  body,  though  not  in  its  reigning 
power.  Pride,  envy,  covetousness,  and  the  like,  are  not  always 
stirring  in  thee ;  but  the  proud,  envious,  carnal  nature,  is  still 
with  thee ;  even  as  the  clock  that  is  wrong,  is  not  always 
striking  wrong,  but  the  wrong  set  continues  with  it  without  in¬ 
termission. 

5.  It  is  the  reigning  sin,  Rom.  vi.  12,  “  Let  not  sin,  there¬ 

fore,  reign  in  your  mortal  body,  that  you  should  obey  it  in  the 
lusts  thereof.”  There  are  three  things  which  you  may  observe 
in  the  corrupt  heart:  1.  There  is  in  the  corrupt  nature,  the 
corrupt  set  of  the  heart,  whereby  men  are  unapt  for  all  good, 
and  fitted  for  all  evil.  This  the  apostle  calls  here  “  Sin  which 
reigns.”  2.  There  are  particular  lusts,  or  dispositions  of  cor¬ 
rupt  nature,  which  the  apostle  calls  “  The  lusts  thereof;”  such 
as  pride,  covetousness,  &c.  3.  There  is  one  among  these, 

which  is,  like  Saul  among  the  people,  higher  by  far  than  the 
rest,  namely,  “  the  sin  which  doth  so  easily  beset  us,”  Heb. 
vii.  1.  This  we  usually  call  the  “predominant  sin,”  because 
it  doth,  as  it  were,  reign  over  other  particular  lusts;  so  that 
other  lusts  must  yield  to  it.  These  three  are  like  a  river  which 
divides  itself  into  many  streams,  whereof  .one  is  greater  than 
the  rest :  the  corruption  of  nature  is  the  river  head,  that  has 
many  particular  lusts  in  which  it  runs  ;  but  it  chiefly  disburdens 
itself  into  what  is  commonly  called  one’s  predominant  sin. 
Now  all  of  these  being  fed  by  the  sin  of  our  nature,  it  is  evident 
that  it  is  the  reigning  sin,  which  never  loses  its  superiority  over 
particular  lusts,  which  live  and  die  with  it,  and  by  it.  But, 


93  HOW  TO  GET  A  VIEW  OF  THE  CORRUPTION  OF  NATURE- 

as  in  some  rivers,  the  main  stream  runs  not  always  in  one  and 
the  same  channel,  so  particular  predominants  may  be  changed, 
as  lust  in  youth  may  be  succeeded  by  covetousness  in  old  age. 
Now,  what  doth  it  avail  to  reform  in  other  things,  while  the 
reigning  sin  remains  in  its  full  power  ?  What  though  some 
particular  lusts  be  broken  ?  If  sin,  the  sin  of  our  nature, 
keep  the  throne,  it  will  set  up  another  in  its  stead  ;  as  when  a 
water  course  is  stopped  in  one  place,  if  the  fountain  is  not 
dammed  up,  it  will  stream  forth  an  other  way.  Thus  some 
cast  off  their  prodigality,  but  covetousness  cotnes  up  in  its 
stead ;  some  cast  away  their  profanity,  and  the  corruption  of 
nature  sends  not  its  main  stream  that  way,  as  before,  but  it  runs 
in  another  channel,  namely,  in  that  of  a  legal  disposition,  self- 
righteousness,  or  the  like.  So  that  people  are  ruined,  by  their 
not  contemplating  the  sin  of  their  nature. 

Lastly ,  It  is  an  hereditary  evil,  Psal.  li.  5,  “  In  sin  did  my 
mother  conceive  me.”  Particular  lusts  are  not  so,  but  in  the 
virtue  of  their  cause.  A  prodigal  father  may  have  a  frugal  son; 
but  this  disease  is  necessarily  propagated  in  nature,  and  there¬ 
fore  hardest  to  cure.  Surely,  then,  the  word  should  be  given 
out  against  this  sin,  as  against  the  king  of  Israel,  1  Kings  xxii. 
31,  “  Fight  neither  with  small  nor  great,  save  only  with  this 
for  this  sin  being  broken,  all  other  sins  are  broken  with  it ;  and 
while  it  stands  entire,  there  is  no  victory. 

HOW  TO  GET  A  VIEW  OF  THE  CORRUPTION  OF  NATURE. 

IV.  That  you  may  get  a  view  of  the  corruption  of  your 
nature,  I  would  recommend  to  you  three  things  : — 1.  Study  to 
know  the  spirituality  and  extent  of  the  law  of  God,  for  that  is 
the  glass  Avherein  you  may  see  yourselves.  2.  Observe  your 
hearts  at  all  times,  but  especially  under  temptation.  Tempta¬ 
tion  is  a  fire  that  brings  up  the  scum  of  the  vile  heart :  carefully 
mark  the  first  risings  of  corruption.  Lastly ,  Go  to  God, 
through  Jesus  Christ,  for  illumination  by  his  Spirit.  Lay  out 
your  soul  before  the  Lord,  as  willing  to  know  the  vileness  of 
your  nature ;  say  unto  him,  “  That  which  I  know  not,  teach 
thou  me.”  And  be  willing  to  take  light  in  from  the  word. 
Believe  and  you  shall  see.  It  is  by  the  word  the  Spirit  teaches ; 
but  without  the  Spirit’s  teaching,  all  other  teaching  will  be  to 
little  purpose.  Though  the  gospel  were  to  shine  about  you, 
like  the  sun  at  noon  day,  and  this  great  truth  ever  so  plainly 
preached,  you  will  never  see  yourselves  aright,  until  the  Spirit 
of  the  Lord  light  his  candle  within  your  breast ;  the  fulness  and 
glory  of  Christ,  and  the  corruption  and  vileness  of  our  nature, 
are  never  rightly  learned,  but  where  the  Spirit  of  Christ  is  the 
teacher. 


THE  MISERY  OF  MAN’S  NATURAL  STATE. 


99 


To  shut  up  this  weighty  point,  let  the  consideration  of  what 
has  been  said,  commend  Christ  to  you  all.  You  that  are 
brought  out  of  your  natural  state  of  corruption,  unto  Christ,  be 
humble ;  still  coming  to  Christ,  and  improving  your  union  with 
him,  to  the  further  weakening  of  your  natural  corruption.  Is 
your  nature  changed?  The  day  was  you  could  not  stir:  now 
you  are  cured  ;  but  remember  the  cure  is  not  yet  perfected,  you 
still  go  halting.  Though  it  were  better  with  you  than  it  is,  the 
remembrance  of  what  you  were  by  nature  should  keep  you 
low.  You  that  are  yet  in  your  natural  state,  take  this  with 
you  ;  believe  the  corruption  of  your  nature  ;  and  let  Christ  and 
liis  grace  be  precious  in  your  eyes.  O  that  you  would  at  length 
be  serious  about  the  state  of  your  souls  !  What  do  you  intend 
to  do?  You  must  die  ;  you  must  appear  before  the  judgment 
seat  of  God.  Will  you  lie  dqwn  and  sleep  another  night  at 
ease  in  this  case  ?  Do  it  not ;  for,  before  another  day,  you 
may  be  summoned  before  God’s  dreadful  tribunal,  in  the  grave 
clothes  of  your  corrupt  state  ;  and  your  vile  souls  cast  into  the 
pit  of  destruction,  as  a  corrupt  lump,  to  be  for  ever  buried  out 
of  God’s  sight.  For  I  testify  unto  you  all,  there  is  no  peace 
with  God,  no  pardon,  no  heaven  for  you,  in  your  natural  state  ; 
there  is  but  a  step  between  you  and  eternal  destruction  from 
the  presence  of  the  Lord ;  if  the  brittle  thread  of  your  life 
which  may  be  broke  with  a  touch  ere  you  are  aware,  be  broken 
while  you  are  in  this  state,  you  are  ruined  for  ever,  without 
remedy.  But  come  speedily  to  Jesus  Christ :  he  has  cleansed 
as  vile  souls  as  yours  ;  and  he  will  yet  “  cleanse  the  blood  that 
he  has  not  cleansed,”  Joel  iii.  21.  Thus  far  of  the  sinfulness 
of  man’s  natural  state. 


HEAD  II. 

THE  MISERY  OF  Man’s  NATURAL  STATE. 

We  were  by  nature  the  children  of  wrath,  even  as  others. — Eph.  ii.  3. 

Having  shown  you  the  sinfulness  of  man’s  natural  state,  I 
come  now  to  lay  before  you  the  misery  of  it.  A  sinful  state 
cannot  but  be  a  miserable,  state.  If  sin  go  before,  wrath  follows 
of  course.  Corruption  and  destruction  are  so  knit  together, 
that  the  Holy  Ghost  calls  destruction,  even  eternal  destruction, 
“  Corruption,”  Gal.  vi.  8.  “  He  that  soweth  to  his  flesh,  shall 
of  the  flesh  reap  corruption,”  that  is,  everlasting  destruction;  as 


100  THE  MISERY  OF  MAN’S  NATURAL  STATE. 

is  clear  from  its  being1  opposed  to  life  everlasting,  in  the  follow¬ 
ing  clause.  The  apostle  having  shown  the  Ephesians  their 
real  state  by  nature,  viz.,  that  they  were  dead  in  sins  and 
trespasses,  altogether  corrupt ;  tells  them,  in  the  words  of  the 
text,  their  relative  state,  namely,  that  the  pit  was  dug  for  them, 
while  in  that  state  of  corruption:  being  dead  in  sins,  they  “  were 
by  nature  children  of  wrath,  even  as  others.” 

In  the  words  we  have  four  things : 

1.  The  misery  of  a  natural  state;  it  is  a  state  of  wrath,  as  well 
as  a  state  of  sin.  “  VVe  were,”  says  the  apostle,  “  children  of 
wrath,”  bound  over  and  liable  to  the  wrath  of  God;  under 
wrath  in  some  measure ;  and,  in  wrath,  bound  over  to  more, 
even  the  full  measure  of  it,  in  hell,  where  the  floods  of  it  go 
over  the  prisoners  for  ever.  Thus  Saul,  in  his  wrath,  adjudging 
David  to  die,  1  Sam.  xx.  31;  and  David,  in  his  wrath,  passing 
sentence  of  death  against  the  man  in  the  parable,  2  Sam.  xii.  5, 
says,  each  of  them,  of  his  supposed  criminal,  “  He  shall  surely 
die;”  or,  as  the  words  in  the  firstlanguage  are,  “  He  is  a  son  of 
death.”  So  the  natural  man  is  “a  child  of  wrath,  a  son  of 
death.”  He  is  a  malefactor,  dead  in  law,  lying  in  chains  of 
guilt;  a  criminal,  held  fast  in  his  fetters,  till  the  day  of  execu¬ 
tion  ;  which  will  not  fail  to  come,  unless  a  pardon  be  obtained 
from  his  God,  who  is  his  judge  and  opponent  too.  By  that 
means,  indeed,  children  of  wrath  may  become  children  of  the 
kingdom.  The  phrase  in  the  text,  however  common  in  the 
holy  language,  is  very  significant.  And  as  it  is  evident  that  the 
apostle,  calling  natural  men  the  “  children  of  disobedience,” 
ver.  2,  means  more  than  that  they  were  disobedient  children ; 
for  such  may  the  Lord’s  own  children  be :  so,  to  be  children  of 
wrath,  is  more  than  simply  to  be  liable  to,  or  under  wrath. 
Jesus  Christ  was  liable  to,  and  under  wrath;  but  I  doubt 
whether  we  have  any  warrant  to  say  he  was  a  child  of  wrath. 
The  phrase  seems  to  intimate,  that  men  are,  whatever  they  are 
in  their  natural  state,  under  the  wrath  of  God;  that  they  are 
wholly  under  wrath:  wrath  is,  as  it  were,  woven  into  their  very 
nature,  and  mixes  itself  with  the  whole  of  the  man,  who  is,  if 
I  may  so  speak,  a  very  lump  of  wrath,  a  child  of  hell,  as  the 
iron  in  the  fire  is  all  fire.  For  men  naturally  are  children  of 
wrath  ;  come  forth,  so  to  speak,  out  of  the  womb  of  wrath  ;  as 
Jonah’s  gourd  was  the  “  son  of  a  night,”  which  we  render, 
“came  up  in  a  night,”  John  iv.  10;  as  if  it  had  come  out  of 
the  womb  of  the  night,  as  we  read  of  the  “  womb  of  the  morning, 
Psal.  cx.  3 ;  and  so  the  birth,  following  the  womb  whence  it 
came,  was  soon  gone.  Thus  sparks  of  fire  are  called,  “  sons 
of  the  burning  coal,”  Job.  v.  7 ;  Marg.  Isa.  xxi.  10,  “0  my 
threshing,  and  the  corn”  or  son,  “of  my  floor,”  threshed  in 
the  floor  of  wrath,  and,  as  it  were,  brought  forth  by  it.  Thus 


man’s  natural  state  is  a  state  of  wrath. 

the  natural  man  is  a  “  child  of  wrath it  “  comes  into  his 
bowels  “like  water,  and  like  oil  into  his  bones,”  Psal.  cxix.  18. 
For,  though  Judas  was  the  only  son  of  perdition  amongst  the 
apostles  ;  yet  all  men,  by  nature,  are  of  the  same  family. 

2.  H  ere  is  the  rise  of  this  misery ;  men  have  it  by  nature.  They 
owe  it  to  their  nature ;  not  to  their  substance  or  essence ;  for 
that  neither  is  nor  was  sin,  and  therefore  cannot  make  them 
children  of  wrath  ;  though,  for  sin,  it  may  be  under  wrath :  not 
to  their  nature,  as  qualified  at  man’s  creation  by  his  Maker;  but 
to  their  nature,  as  vitiated  and  corrupted  by  the  fall ;  to  the 
vicious  quality,  or  corruption  of  their  nature,  as  before  noticed, 
which  is  their  principle  of  action,  and  ceasing  from  action — the 
only  principle  in  an  unregenerate  state.  Now,  by  this  nature, 
men  are  children  of  wrath ;  as,  in  time  of  pestilential  infection, 
one  draws  in  death  with  the  disease  then  raging.  Wherefore 
seeing,  from  our  first  being  as  children  of  Adam,  we  are  corrupt 
children,  shapen  in  iniquity,  conceived  in  sin ;  we  are  also  from 
that  moment  children  of  wrath. 

3.  The  universality  of  this  misery.  All  are  by  nature  children 
of  wrath  ;  “  we,”  says  the  apostle,  “  even  as  others  ;”  Jews,  as 
well  as  gentiles.  Those  that  are  now  by  grace  the  children  of 
God,  were,  by  nature,  in  no  better  case  than  those  that  are 
still  in  their  natural  state. 

Lastly,  Here  is  a  glorious  and  happy  change  intimated.  We 
were  children  of  wrath,  but  are  not  so  now  ;  grace  has  brought 
us  out  of  that  fearful  state.  This  the  apostle  says  of  himself, 
and  other  believers.  And  thus,  it  well  becomes  the  people  of 
God  to  be  often  standing  on  the  shore,  and  looking  back  to  the 
Red  Sea  of  the  state  of  wrath,  which  they  were  weltering  in, 
even  as  others. 

man’s  natural  state  is  a  state  of  wrath. 

Doctrine,  The  state  of  nature  is  a  state  of  wrath.  Every 
one,  in  a  natural  unregenerate  state,  is  in  a  state  of  wrath.  We 
are  born  children  of  wrath  ;  and  continue  so,  until  we  be  born 
again.  Nay,  as  soon  as  we  are  children  of  Adam,  we  are  chil¬ 
dren  of  wrath. 

I  'shall  usher  in  what  I  have  to  say  on  this  point,  with  a  few 
observations,  touching  the  universality  of  this  state  of  wrath, 
which  may  serve  to  prepare  the  way  for  the  word  into  your 
consciences. 

Wrath  has  gone  as  wide  as  ever  sin  went.  When  angels 
sinned,  the  wrath  of  God  broke  in  upon  them  as  a  Hood.  “  God 
spared  not  the  angels  that  sinned,  but  cast  them  down  to  hell,” 
2  Pet.  ii.  4.  It  was  thereby  demonstrated,  that  no  natural  ex¬ 
cellency  in  the  creature  can  shield  it  from  the  wrath  of  God,  if 


102 


man’s  natural  state 


once  it  become  a  sinful  creature.  The  finest  and  nicest  piece 
of  the  workmanship  of  Heaven,  if  once  the  Creator’s  image  be 
defaced  upon  it  by  sin,  God  can  and  will  dash  in  pieces  in  his 
wrath,  unless  satisfaction  be  made  to  justice,  and  that  image  be 
restored ;  neither  of  which  the  sinner  himself  can  do.  Adam 
sinned,  and  the  whole  lump  of  mankind  was  leavened,  and 
bound  over  to  the  fiery  oven  of  God’s  wrath.  From  the  text 
you  may  learn,  1.  That  ignorance  of  that  state  cannot  free  men 
from  it.  The  gentiles,  that  knew  not  God,  “  were  by  nature 
children  of  wrath,  even  as  others.”  A  man’s  house  may  be  on 
fire,  his  wife  and  children  perishing  in  the  flames,  while  he 
knows  nothing  of  it ;  and  therefore  is  not  concerned  about  it. 
Such  is  your  case,  0  ye  that  are  ignorant  of  these  things ! 
Wrath  is  silently  sinking  into  your  souls,  while  you  are  blessing 
yourselves,  sayings— “  We  shall  have  peace.”  You  need  not 
a  more  certain  token  that  you  are  children  of  wrath,  than  that 
you  never  saw  yourselves  such.  You  cannot  be  the  children  of 
God,  that  never  yet  saw  yourselves  the  children  of  the  devil. 
You  cannot  be  in  the  way  to  heaven,  that  never  saw  yourselves 
by  nature  in  the  high  road  to  hell.  You  are  grossly  ignorant  of 
your  state  by  nature;  and  so,  ignorant  of  God  and  of  Christ,  and 
your  need  of  him :  and  though  you  look  on  your  ignorance  as  a 
covert  from  wrath,  yet,  take  it  out  of  the  mouth  of  God  him¬ 
self,  that  it  will  ruin  you  if  it  be  not  removed^  Isa.  xxvii.  11,  “  It 
is  a  people  of  no  understanding  :  therefore  he  that  made  them  will 
not  have  mercy  on  them.”  See  also  2  Thess.  i.  8  ;  Hos.  iv.  6. 
2.  No  outward  privileges  can  exempt  men  from  this  state  of 
wrath ;  for  the  Jews,  the  children  of  the  kingdom,  God’s  pecu¬ 
liar  people,  were  “  children  of  wrath,  even  as  others.”  Though 
you  be  church  members,  partakers  of  all  church  privileges ; 
though  you  be  descended  of  godly  parents,  of  great  and  honour¬ 
able  families  ;  be  what  you  will,  you  are  by  nature  heirs  of  hell, 
children  of  wrath.  3.  No  profession,  no  attainments  in  a  pro¬ 
fession  of  religion,  do,  or  can  exempt  a  man  from  this  state  of 
wrath.  Paul  was  one  of  the  strictest  sect  of  the  Jewish  reli¬ 
gion,  Acts  xxvi.  5,  yet  a  child  of  wrath,  even  as  others,  till  he 
was  converted.  Tne  close  hypocrite,  and  the  profane,  are  alike 
as  to  their  state,  however  different  their  conversation  be ;  and  they 
will  be  alike  in  the  fatal  end,  Psal.  cxxv.  5,  “  As  for  such  as 
turn  aside  unto  their  crooked  ways,  the  Lord  shall  lead  them 
forth  with  the  workers  of  iniquity.”  4.  Young  ones,  that  are 
but  setting  out  into  the  world,  have  not  that  to  do  to  make  them¬ 
selves  children  of  wrath,  by  following  the  graceless  multitude  : 
they  are  children  of  wrath  by  nature ;  so  it  is  done  already. 
They  were  born  heirs  of  hell ;  and  they  will  indeed  make  them¬ 
selves  more  so,  if  they  do  not,  while  they  are  young,  flee  from 
that  wrath  to  which  they  are  born,  by  fleeing  to  Jesus  Christ. 


IS  A  STATE  OF  WRATH. 


103 


Lastly,  Whatever  men  are  now  by  grace, /they  are  even  as 
others  by  nature.  This  may  be  a  sad  meditation  to  them  that 
have  been  at  ease  from  their  youth,  and  have  had  no  changes. 

Now,  these  things  being  premised,  I  shall,  in  the  first  place, 
show  what  this  state  of  wrath  is ;  next,  confirm  the  doctrine  ; 
and  then  apply  it. 

I.  I  am  to  show  what  this  state  of  wrath  is.  But  who  can 
fully  describe  the  wrath  of  an  angry  God?  None  can  do  it. 
Yet  so  much  of  it  may  be  discovered,  as  may  serve  to  convince 
men  of  the  absolute  necessity  of  fleeing  to  Jesus  Christ,  out  of 
that  state  of  wrath.  Anger,  in  men,  is  a  passion  and  commotion 
of  the  spirit,  for  an  injury  received  ;  with  a  desire  to  resent  the 
same.  When  it  comes  to  a  height,  and  is  fixed  in  one’s  spirit, 
it  is  called  wrath.  Now  there  are  no  passions  in  God,  properly 
speaking:  they  are  inconsistent  with  his  absolute  unchangea¬ 
bleness,  and  independency:  therefore  Paul  and  Barnabas  to  re¬ 
move  the  mistake  of  the  Lycaonians,  who  thought  they  were 
gods,  tell  them,  “they  were  men  of  like  passions  with  them¬ 
selves,”  Acts  xiv.  15.  Wrath,  when  it  is  attributed  to  God, 
must  not  be  considered  in  respect  of  the  affection  of  wrath,  but 
the  effects  thereof.  Wrath  is  a  fire  in  the  bowels  of  man, 
tormenting  the  man  himself:  but  there  is  no  perturbation  in 
God.  His  wrath  does  not  in  the  least  mar  that  infinite  repose 
and  happiness  which  he  has  in  himself.  It  is  a  most  pure, 
undisturbed  act  of  his  will,  producing  dreadful  effects  against 
the  sinner.  It  is  little  which  we  know  of  the  infinite  God  ;  but, 
condescending  to  our  Aveakness,  he  is  pleased  to  speak  of  him¬ 
self  to  us,  after  the  manner  of  men.  Let  us  therefore  notice 
man’s  Avrath,  but  remove  every  thing  in  our  consideration  of 
the  wrath  of  God,  that  implies  imperfection;  and  so  Ave  may 
attain  to  some  vieAV  of  it,  hoAvever  scanty.  By  this  means  Ave 
are  led  to  take  up  the  wrath  of  God  against  the  natural  man  in 
these  three  particulars. 

First ,  There  is  Avrath  in  the  heart  of  God  against  him.  The 
Lord  approves  him  not,  but  is  displeased  with  him.  Every 
natural  man  lies  under  the  displeasure  of  God;  and  that  is 
heavier  than  mountains  of  brass.  Although  he  be  pleased  Avith 
himself,  and  others  be  pleased  with  him  too,  yet  God  looks 
doAvn  on  him  displeased.  First ,  His  person  is  under  God’s 
displeasure  ;  “  thou  hatest  all  Avorkers  of  iniquity.”  Psal.  v.  5. 
A  godly  man’s  sin  is  displeasing  to  God,  yet  his  person  is  still 
“  accepted  in  the  beloved,”  Eph.  i.  6.  But  “  God  is  angry 
Avith  the  Avicked  every  day,”  Psal.  vii.  11.  There  is  a  fire  of 
wrath  burns  continually  against  him  in  the  heart  of  God.  They 
are  as  dogs  and  SAvine,  most  abominable  creatures  in  the  sight 
of  God.  Though  their  natural  state  be  gilded  over  Avith  a  shining 


104 


man’s  natural  state 


profession,  yet  they  are  abhorred  by  God ;  they  are  to  him  as 
smoke  in  his  nose,  Isa.  lxv.  5,  and  lukewarm  water,  to  be 
spewed  out  of  his  mouth,  Rev.  iii.  16  ;  whited  sepulchres, 
Matt,  xxiii.  27 ;  a  generation  of  vipers,  Matt.  xii.  34 ;  and  a 
people  of  his'  wrath,  Isa.  x.  6.  Secondly ,  He  is  displeased 
with  all  they  do :  it  is  impossible  for  them  to  please  him,  being 
unbelievers,  Heb.  xi.  6.  He  hates  their  persons ;  and  so  has 
no  pleasure  in,  but  is  displeased  with,  their  best  works,  Isa. 
lxvi.  6,  “  He  that  sacrificeth  a  lamb,  is  as  if  he  cut  off  a  dog’s 
neck,”  &c.  Their  duty,  as  done  by  them,  is  “  an  abomination 
to  the  Lord,”  Prov.  xv.  8.  And  as  men  turn  their  back  on 
those  with  whom  they  are  angry,  so  the  Lord's  refusing  commu¬ 
nion  with  the  natural  man  in  his  duties,  is  a  plain  indication  of 
this  wrath. 

Secondly,  There  is  wrath  in  the  word  of  God  against  him. 
When  wrath  is  in  the  heart,  it  seeks  a  vent  by  the  lips :  so  God 
fights  against  the  natural  man  with  the  sword  of  his  mouth, 
Rev.  ii.  16.  The  Lord’s  word  never  speaks  good  of  him,  but 
always  curses  and  condemns  him.  Hence  it  is,  that  when  he 
is  awakened,  the  word  read  or  preached  often  increases  his 
horror.  First,  It  condemns  all  his  actions,  together  with  his 
corrupt  nature.  There  is  nothing  he  does,  but  the  law  declares 
it  to  be  sin.  It  is  a  rule  of  perfect  obedience,  from  which  he 
always,  in  all  things,  declines:  and  so  it  rejects  every  thing  he 
does,  as  sinful.  Secondly ,  It  pronounces  his  doom,  and  de¬ 
nounces  God’s  curse  against  him,  Gal.  iii.  10.  “  For  as  many 

as  are  of  the  works  of  the  law,  are  under  the  curse:  for  it  is 
written,  Cursed  is  every  one  that  continueth  not  in  all  things 
which  are  written  in  the  book  of  the  law,  to  do  them.”  Be  he 
never  so  well  in  the  world,  it  pronounces  a  woe  from  heaven 
against  him,  Isa.  iii.  11.  The  Bible  is  a  quiver  filled  with 
arrows  of  wrath  against  him ;  ready  to  be  poured  in  on  his  soul. 
God’s  threatenings,  in  his  word,  hang  over  his  head  as  a  black 
cloud,  ready  to  shower  down  on  him  every  moment.  The 
word  is  indeed  the  saint’s  security  against  wrath :  but  it  binds 
the  natural  man’s  sin  and  wrath  together,  as  a  certain  pledge  of 
his  ruin,  if  he  continues  in  that  state.  So  the  conscience  being 
awakened,  and  perceiving  this  tie  made  by  the  law,  the  man  is 
filled  with  terrors  in  his  soul. 

Thirdly,  There  is  wrath  in  the  hand  of  God,  against  the  na¬ 
tural  man.  He  is  under  heavy  strokes  of  wrath  already,  and  is 
liable  to  more. 

First,  There  is  wrath  on  his  body.  It  is  a  piece  of  cursed 
clay,  which  wrath  is  sinking  into,  by  virtue  of  the  threatening 
of  the  first  feovenant,  Gen.  ii.  17,  “In  the  day  that  thou  eatest 
thereof,  thou  shalt  surely  die.”  There  is  never  a  disease,  gripe,  nor 


IS  A  STATE  OF  WRATH. 


105 


stitch,  that  affects  him,  but  it  comes  on  him  with  the  sting  of 
God’s  indignation  in  it.  They  are  all  cords  of  death,  sent  be¬ 
fore  to  bind  the  prisoner. 

Secondly ,  There  is  wrath  upon  his  soul.  1 .  He  can  have 
no  communion  with  God;  he  is  “  foolish,  and  shall  not  stand 
in  God’s  sight,”  Psal.  v.  5.  When  Adam  sinned,  God  turned 
him  out  of  paradise  :  and  natural  men  are,  as  Adam  left  them, 
banished  from  the  gracious  presence  of  the  Lord ;  and  can  have 
no  access  to  him  in  that  state.  There  is  war  between  heaven 
and  them:  and  so  all  commerce  is  cutoff.  “  They  are  without 
God  in  the  world,”  Eph.  ii.  12.  The  sun  is  gone  down  on 
them,  and  there  is  not  the  least  glimpse  of  favour  towards  them 
from  heaven.  2.  Hence  the  soul  is  left  to  pine  away  in  its  ini¬ 
quity  ;  the  natural  darkness  of  their  minds,  the  averseness  to 
good  in  their  wills,  the  disorder  of  their  affections,  and  distem¬ 
per  of  their  consciences,  and  all  their  natural  plagues,  are  left 
upon  them  in  a  penal  way  ;  and,  being  so  left,  increase  daily. 
God  casts  a  portion  of  worldly  goods  to  them,  more  or  less,  as 
a  bone  is  thrown  to  a  dog :  but,  alas !  his  Avrath  against  them 
appears,  in  that  they  get  no  grace.  The  physician  of  souls 
comes  by  them,  and  goes  by  them,  and  cures  others  on  each 
side  of  them,  while  they  are  consuming  away  in  their  iniquity, 
and  ripening  daily  for  utter  destruction.  3.  They  lie  open  to 
fearful  additional  plagues  on  their  souls,  even  in  this  life.  First , 
Sometimes  they  meet  with  deadening  strokes,  silent  blows,  from 
the  hand  of  an  angry  God :  arrows  of  wrath,  that  enter  into  their 
souls  without  noise,  Isa.  vi.  10,  “  Make  the  heart  of  this  people 
fat,  and  make  their  ears  heavy,  and  shut  their  eyes,  lest  they  see 
with  their  eyes,”  &c.  God  strives  with  them  for  a  while,  and 
convictions  enter  their  consciences  ;  but  they  rebel  against  the 
light:  and,  by  a  secret  judgment,  diey  receive  a  blow  on  the 
head :  so  that  from  that  time,  they  do,  as  it  were,  live  and  rot 
above  ground.  Their  hearts  are  deadened ;  their  affections 
withered ;  their  consciences  stupefied ;  and  their  whole  souls 
blasted;  “  cast  forth  as  a  branch  and  withered,”  John  xv.  16. 
They  are  plagued  with  judicial  blindness.  They  shut  their 
eyes  against  the  light;  and  they  are  given  over  to  the  devil,  the 
god  of  this  world,  to  be  blinded  more,  2  Cor.  iv.  4.  Yea, 
“  God  sends  them  strong  delusions,  that  they  should  believe  a 
lie,”  2  Thess.  ii.  11.  Even  conscience,  like  a  false  light  on 
the  shore,  leads  them  upon  rocks  ;  by  which  they  are  broken  in 
pieces.  They  harden  themselves  against  God,  and  he  leaves 
them  to  Satan  and  their  own  hearts,  whereby  they  are  hardened 
more  and  more.  They  are  often  “  given  up  unto  vile  affections,” 
Rom.  i.  26.  The  reins  are  laid  on  their  necks  ;  and  they  are 
left  to  run  into  all  excess,  as  their  furious  lusts  draw  them. 
Secondly ,  Sometimes  they  meet  with  sharp  fiery  strokes,  where- 


106 


man’s  natural  state 


by  their  souls  become  like  Mount  Sinai,  where  nothing  is  seen, 
but  fire  and  smoke ;  nothing  heard  but  the  thunder  of  God’s 
wrath,  and  the  voice  of  the  trumpet  of  a  broken  law,  waxing 
louder  and  louder :  which  makes  them  like  Pashur,  Jer.  xx.  4, 
“  a  terror  to  themselves.”  God  takes  the  filthy  garments  of  their 
sins,  which  they  were  Avont,  to  sleep  in  securely;  overlays  them 
with  brimstone,  and  sets  them  on  fire  about  their  ears :  so  they 
have  a  hell  within  them. 

Thirdly ,  There  is  wrath  on  the  natural  man’s  enjoyments. 
Whatever  be  wanting  in  his  house,  there  is  one  thing  that  is 
never  wanting  there,  Prov.  iii.  33,  “  The  curse  of  the  Lord  is 
in  the  house  of  the  wicked.”  Wrath  is  on  all  that  he  has  ;  on 
the  bread  that  he  eats,  the  water  he  drinks,  the  clothes  which 
he  wears.  “  His  basket  and  store  are  cursed,”  Deut.  xxviii.  17. 
Some  things  fall  wrong  with  him ;  and  that  comes  to  pass  by 
virtue  of  this  wrath :  other  things  go  according  to  his  wish,  and 
there  is  wrath  in  that  too  ;  for  it  is  a  snare  to  his  soul,  Prov.  i.  32, 
“  The  prosperity  of  fools  shall  destroy  them.”  This  wrath 
turns  his  blessings  into  curses,  Mai.  ii.  2,  “  I  will  curse  your 
blessings ;  yea,  1  have  cursed  them  already.”  The  holy  law 
is  “  a  killing  letter  to  him,”  2  Cor.  iii.  6.  The  ministry  of  the 
gospel  “a  savour  of  death  unto  death,”  chap.  ii.  16.  In  the 
sacrament  of  the  Lord’s  supper,  “  he  eateth  and  drinketh  damna¬ 
tion  to  himself,”  1  Cor.  xi.  29.  Nay,  more  than  all  that, 
Christ  himself  is  to  him,  “  a  stone  of  stumbling,  and  a  rock  of 
offence,”  1  Pet.  ii.  8.  Thus  wrath  follows  the  natural  man,  as 
his  shadow  does  his  body. 

Fourthly ,  He  is  under  the  power  of  Satan,  Acts  xxvi.  18. 
The  devil  has  overcome  him,  so  he  is  his  by  conquest,  his  lawful 
captive,  Isa.  xlix.  24.  The  natural  man  is  condemned  already, 
John  iii.  18,  and  therefore  under  the  heavy  hand  of  “  him  that 
hath  the  power  of  death,  that  is  the  devil.”  He  keeps  his  pri¬ 
soners  in  the  prison  of  a  natural  state  bound  hand  and  foot,  Isa. 
lxi.  1 ,  laden  Avith  divers  lusts,  as  chains  Avherewithal  he  holds 
them  fast.  Thou  needest  not,  as  many  do,  call  on  the  devil  to 
take  thee ;  for  he  has  a  fast  hold  of  thee  already,  as  a  child  of 
wrath. 

Lastly ,  The  natural  man  has  no  security  for  a  moment’s 
safety,  from  the  wrath  of  God  coming  on  him  to  the  uttermost. 
The  curse  of  the  law,  denounced  against  him,  has  already  tied 
him  to  the  stake :  so  that  the  arroAvs  of  justice  may  pierce  his 
soul;  and,  in  him,  may  meet  all  the  miseries  and  plagues  that 
flow  from  the  avenging  wrath  of  God.  See  how  he  is  set  as  a 
mark  to  the  arrows  of  Avrath,  Psal.  vii.  11 — 13.  “  God  is 

angry  with  the  wicked  every  day.  If  he  turn  not,  he  will  Avhet 
his  sword ;  he  hath  bent  his  bow,  and  made  it  ready ;  he  hath 
also  prepared  for  him  the  instruments  of  death.”  Doth  he  lie 


IS  A  STATE  OF  WRATH. 


107 


down  to  sleep  ?  There  is  not  a  promise  that  he  knows  of,  or 
can  know,  to  secure  him  that  he  shall  not  be  in  hell  ere  he 
awake.  Justice  pursues,  and  cries  for  vengeance  on  the  sinner; 
the  law  casts  the  fire-balls  of  its  curses  continually  upon  him : 
wasted  and  long-tired  patience  is  that  which  keeps  in  his  life. 
He  walks  amidst  enemies  armed  against  him  :  his  name  may  be 
Magor-Missabib,  i.  e.  terror  round  about,  Jer.  xx.  3.  Angels, 
devils,  men,  beasts,  stones,  heaven,  and  earth,  are  in  readiness, 
on  a  word  of  command  from  the  Lord,  to  ruin  him. 

Thus  the  natural  man  lives,  but  he  must  die  too ;  and  death 
is  a  dreadful  messenger  to  him.  It  comes  upon  him  armed  with 
wrath,  and  puts  three  sad  charges  in  his  hand.  1.  Death 
charges  him  to  bid  an  eternal  farewell  to  all  things  in  this  world : 
to  leave  it,  and  haste  away  to  another  world.  Ah,  what  a  dread¬ 
ful  charge  must  this  be  to  a  child  of  wrath  !  He  can  have  no 
comfort  from  heaven,  for  God  is  his  enemy :  as  for  the  things  of 
the  world,  and  the  enjoyment  of  his  lusts,  which  were  the  only 
springs  of  his  comfort,  these  are  in  a  moment  dried  up  to  him 
for  ever.  He  is  not  ready  for  another  world  :  he  was  not  think¬ 
ing  of  removing  so  soon ;  or,  if  he  was,  yet  he  has  no  portion 
secured  to  him  in  the  other  world,  but  that  which  he  was  born 
to,  and  was  increasing  all  his  days,  namely  a  treasure  of  wrath. 
But  go  he  must :  his  clay  god,  the  world,  must  be  parted  with, 
and  what  has  he  more  ?  There  was  never  a  glimmering  of 
light,  or  favour  from  heaven,  to  his  soul :  the  wrath  which  hung 
in  the  threatening,  as  a  cloud  like  a  man’s  hand,  is  darkening 
the  whole  heaven  above  him:  if  he  “  look  unto  the  earth,”  from 
whence  all  his  light  was  wont  to  come,  “  behold  trouble  and 
darkness,  dimness  of  anguish ;  and  he  shall  be  driven  to  dark¬ 
ness,”  Isa.  viii.  22.  2.  Death  charges  soul  and  body  to  part, 

till  the  great  day.  His  soul  is  required  of  him,  Luke  xii.  20. 
O  what  a  miserable  parting  must  this  be  to  a  child  of  wrath ! 
Care  was  indeed  taken  to  provide  for  the  body  things  necessary 
for  this  life :  but,  alas  !  there  is  nothing  laid  up  for  another  life, 
nothing  to  be  a  seed  of  a  glorious  resurrection :  as  it  lived,  so  it 
must  die,  and  rise  again,  sinful  flesh,  fuel  for  the  fire  of  God’s 
wrath.  As  for  the  soul,  he  was  never  solicitous  to  provide  for 
it.  It  lay  in  the  body,  dead  to  God,  and  all  things  truly  good; 
and  so  must  be  carried  out  into  the  pit,  in  the  grave-clothes  of 
its  natural  state:  for  now  that  death  comes,  the  companions  in 
sin  must  part.  3.  Death  charges  the  soul  to  appear  before  the 
tribunal  of  God,  while  the  body  lies  to  be  carried  to  the  grave, 
Eccles.  xii.  7,  “  The  spirit  shall  return  unto  God  who  gave  it.” 
Heb.  ix.  27,  “  It  is  appointed  unto  all  men  once  to  die,  but 
after  this  the  judgment.”  Well  were  it  for  the  sinful  soul,  if  it 
might  be  buried  together  with  the  body.  But  that  cannot  be ; 
it  must  go  and  receive  its  sentence ;  and  shall  be  shut  up  in  the 


108 


man’s  natural  state 


prison  of  hell,  while  the  cursed  body  lies  imprisoned  in  the 
grave,  till  the  day  of  the  general  judgment. 

When  the  end  of  the  world,  as  appointed  of  God,  is  come, 
the  trumpet  shall  sound,  and  the  dead  arise.  Then  shall  the 
weary  earth,  at  the  command  of  the  Judge,  cast  forth  the  bodies, 
the  cursed  bodies,  of  those  that  lived  and  died  in  their  natural 
state  ;  “  The  sea,  death,  and  hell,  shall  deliver  up  their  dead,’’ 
Rev.  xx.  13.  Their  miserable  bodies  and  souls  shall  be  re¬ 
united,  and  they  summoned  before  the  tribunal  of  Christ.  Then 
shall  they  receive  that  fearful  sentence,  “  Depart  from  me,  ye 
cursed,  into  everlasting  fire,  prepared  for  the  devil  and  his  an¬ 
gels,”  Matt.  xxv.  41.  Whereupon  “they  shall  go  away  into 
everlasting  punishment,”  ver.  46.  They  shall  be  eternally 
shut  up  in  hell,  never  to  get  the  least  drop  of  comfort,  nor  the 
smallest  alleviation  of  their  torment.  There  they  will  be 
punished  with  the  punishment  of  loss,  being  excommunicated 
for  ever  from  the  presence  of  God,  his  angels,  and  saints.  All 
means  of  grace,  all  hopes  of  a  delivery,  will  be  for  ever  cut  off 
from  their  eyes.  They  shall  not  have  a  drop  of  wrater  to  cool 
their  tongues,  Luke  xvi.  24,  25.  They  will  be  punished  with 
a  punishment  of  sense.  They  must  not  only  depart  from  God, 
but  depart  into  fire  ;  into  everlasting  fire  ! — There  the  worm  that 
shall  gnaw  them  will  never  die  ;  the  fire  that  will  scorch  them, 
shall  never  be  quenched.  God  will,  through  eternity,  hold  them 
up  with  the  one  hand,  and  pour  the  full  vials  of  wrath  into  them 
with  the  other. 

This  is  that  state  of  wrath  natural  men  live  in  ;  being  under 
much  of  the  wrath  of  God,  and  liable  to  more.  But,  for  a 
further  view  of  it,  let  us  consider  the  qualities  of  that  wrath : 
1.  It  is  irresistible,  there  is  no  standing  before  it;  “  Who  may 
stand  in  thy  sight,  when  once  thou  art  angry?”  Psal.  lxxvi.  7. 
Can  the  worm  or  the  moth  defend  themselves  against  him  that 
designs  to  crush  them  ?  Can  the  worm  man  stand  before  an 
angry  God  !  Foolish  man  indeed  practically  bids  a  defiance  to 
Heaven ;  but  the  Lord  often,  even  in  this  world,  opens  such 
sluices  of  wrath  upon  them,  as  all  their  might  cannot  stop  :  they 
are  carried  away  thereby,  as  with  a  flood !  How  much  more 
will  it  be  so  in  hell !  2.  It  is  insupportable.  What  a  man 

cannot  resist,  he  will  try  to  endure  :  but,  who  shall  dwell  with 
devouring  fire  ?  Who  shall  dwell  with  everlasting  burnings  ? 
God’s  wrath  is  a  weight  that  will  sink  men  into  the  lowest  hell. 
It  is  a  burden  which  no  man  can  stand  under.  “A  wounded 
spirit  who  can  bear?”  Prov.  xviii.  14.  3.  It  is  unavoidable  to 

such  as  go  on  impenitently,  and  die  in  their  sinful  course,  “  He 
that  being  often  reproved,  hardeneth  his  neck,  shall  suddenly 
be  destroyed;  and  that  without  remedy,”  Prov.  xxix.  1.  We 
may  now  flee  from  it  indeed,  by  fleeing  to  Jesus  Christ :  but 


A  STATE  OF  WRATH. 


109 


such  as  flee  from  Christ,  will  never  be  able  to  avoid  it.  Whither 
can  men  flee  from  the  avenging  God?  Where  will  they  find  a 
shelter?  The  hills  will  not  hear  them.  The  mountains  will 
be  deaf  to  their  loudest  supplications,  when  they  cry  to  them  to 
“hide  them  from  the  wrath  of  the  Lamb.” — 4.  It  is  powerful 
and  fierce  wrath,  Psal.  xc.  11,  “  Who  knoweth  the  power  of 
thine  anger?  even  according  to  thy  fear,  so  is  thy  wrath.”  We 
are  apt  to  fear  the  wrath  of  man  more  than  we  ought :  but  no 
man  can  apprehend  the  wrath  of  God  to  be  more  dreadful  than 
it  really  is  ;  the  power  of  it  can  never  be  known  to  the  utmost ; 
for  it  is  infinite,  and,  properly  speaking,  has  no  utmost.  How 
fierce  soever  it  be,  either  on  earth  or  in  hell,  God  can  still  carry 
it  further.  Every  thing  in  God  is  most  perfect  in  its  kind  ;  and 
therefore  no  wrath  is  so  fierce  as  his.  0  sinner !  how  wilt 
thou  be  able  to  endure  that  wrath,  which  will  tear  thee  in  pieces, 
Psal.  1.  22;  and  grind  thee  to  powder!  Luke  xx.  18.  The 
history  of  the  two  she  bears,  that  tare  the  children  of  Bethel,  is 
an  awful  one,  2  Kings  ii.  23,  24.  But  the  united  force  of  the 
rage  of  lions,  leopards,  and  she  bears,  bereaved  of  their  whelps, 
is  not  sufficient  to  give  us  even  a  faint  view  of  the  power  of  the 
wrath  of  God,  Hos.  xiii.  7,  8.  “Therefore  I  will  be  unto  them 
as  a  lion ;  as  a  leopard  by  the  way  will  1  observe  them.  I  will 
meet  them  as  a  bear  that  is  bereaved  of  her  whelps,  and  will 
rend  the  caul  of  their  heart,”  &c.  5.  It  is  penetrating  and 

piercing  wrath.  It  is  burning  wrath,  and  fiery  indignation. 
There  is  no  pain  more  exquisite  than  that  which  is  caused  by 
fire ;  and  no  fire  so  piercing  as  the  fire  of  God’s  indignation, 
that  burns  unto  the  lowest  hell,  Deut.  xxxii.  22.  The  arrows 
of  men’s  wrath  can  pierce  flesh,  blood,  and  bones  ;  but  cannot 
reach  the  soul;  but  the  wrath  of  God  will  sink  into  the  soul, 
and  so  pierce  a  man  in  the  most  tender  part;  like  as,  when  a 
person  is  thunderstruck,  ofttimes  there  is  not  a  wound  to  be 
seen  in  the  skin  ;  yet  life  is  gone,  and  the  bones  are  melted,  as 
it  were;  so  God’s  wrath  can  penetrate  into,  and  melt  a  man’s 
soul  within  him,  when  his  earthly  comforts  stand  about  him 
entire,  and  untouched:  as  in  Belshazzar’s  case,  Dan.  v.  6. 
6.  It  is  constant  wrath,  running  parallel  with  the  man’s  contin¬ 
uance  in  an  unregenerate  state ;  constantly  attending  him  from 
the  womb  to  the  grave.  There  are  few  days  so  dark,  but  the 
sun  sometimes  looks  out  from  under  the  clouds :  but  the  wrath 
of  God  is  an  abiding  cloud  on  the  objects  of  it,  John  iii.  36, 
“  The  wrath  of  God  abideth  on  him”  that  believeth  not.  7.  It 
is  eternal.  O,  miserable  soul !  if  thou  flee  not  from  this  wrath, 
unto  Jesus  Christ,  though  thy  misery  had  a  beginning,  yet  it  will 
never  have  an  end.  Should  devouring  death  wholly  swallow  thee 
up,  and  for  ever  hold  thee  fast  in  the  grave,  it  would  be  kind :  but 
thy  body  must  be  re-united  to  thy  immortal  soul,  and  live  again, 

8 


110 


THE  DOCTRINE  OF  THE  STATE  OF 


\ 


and  never  die  ;  that  thou  mayest  be  ever  dying,  in  the  hands  of 
the  living  God.  Cold  death  will  quench  the  flame  of  man’s 
wrath  against  us,  if  nothing  else  do :  but  God’s  wrath,  when  it 
has  come  on  the  sinner,  millions  of  ages,  will  still  be  the  wrath 
to  come,  Matt.  iii.  7 ;  1  Thess.  i.  10  ;  as  the  water  of  a  river 
is  still  coming,  how  much  soever  of  it  has  passed.  While  God 
is,  he  will  pursue  the  quarrel.  Lastly ,  However  dreadful  it  is, 
and  though  it  be  eternal,  yet  it  is  most  just  wrath :  it  is  a  clear 
fire,  without  the  least  smoke  of  injustice.  The  sea  of  wrath, 
raging  with  the  greatest  fury  against  the  sinner,  is  clear  as  crys¬ 
tal.  The  Judge  of  all  the  earth  can  do  no  wrong :  he  knows 
no  transports  of  passion,  for  they  are  inconsistent  with  the  per¬ 
fection  of  his  nature.  “Is  God  unrighteous,  who  taketh  ven¬ 
geance  ?  (I  speak  as  a  man)  God  forbid :  for  then,  how  shall 
God  judge  the  world  ?”  Rom.  iii.  5,  6. 

THE  DOCTRINE  OF  THE  "STATE  OF  WRATH  CONFIRMED  AND 

VINDICATED. 

II.  I  shall  confirm  the  doctrine.  Consider,  1.  How  per¬ 
emptory  the  threatening  of  the  first  covenant  is  :  “In  the  day 
thou  eatest  thereof,  thou  shalt  surely  die,”  Gen.  ii.  17.  Hereby 
sin  and  punishment  being  connected,  the  veracity  of  God  ascer¬ 
tains  the  execution  of  the  threatening.  Now,  all  men  being  by 
nature  under  this  covenant,  the  breach  of  it  lays  them  under 
the  curse.  2.  The  justice  of  God  requires,  that  a  child  of  sin 
be  a  child  of  wrath ;  that  the  law  being  broken,  the  sanction 
thereof  should  take  place.  God,  as  man’s  ruler  and  judge, 
cannot  but  do  right,  Gen.  xviii.  25.  Now  it  is  “a  righteous 
thing  with  God  to  recompense  sin”  with  wrath,  2  Thess.  i.  6. 
He  “  is  of  purer  eyes  than  to  behold  evil,”  Hab.  i.  13.  And 
“  he  hates  all  the  workers  of  iniquity,”  Psal.  v.  6.  3.  The 

horrors  of  a  natural  conscience  prove  this.  Conscience  in  the 
breasts  of  men,  tells  them  that  they  are  sinners,  and  therefore  liable 
to  the  wrath  of  God.  Let  men,  at  any  time,  soberly  commune 
with  themselves,  and  they  will  find  that  they  have  the  witness 
in  themselves,  “  knowing  the  judgment  of  God,  that  they  which 
commit  such  things  are  worthy  of  death,”  Rom.  i.  32.  4.  The 

pangs  of  the  new  birth,  the  work  of  the  Spirit  on  elect  souls, 
in  order  to  their  conversion,  demonstrate  this.  Hereby  their 
natural  sinfulness  and  misery,  as  liable  to  the  wrath  of  God, 
are  plainly  taught  them,  filling  their  hearts  with  fear  for  that 
wrath.  As  it  is  the  Spirit’s  work  to  “  convince  of  sin,  right¬ 
eousness,  and  judgment,”  John  xvi.  8,  this  testimony  must 
needs  be  true  ;  for  the  Spirit  of  truth  cannot  witness  an  untruth. 
But  true  believers,  being  freed  from  the  state  of  wrath,  “  receive 
not  the  Spirit  of  bondage  again  to  fear,  but  receive  the  Spirit  of 


WRATH  CONFIRMED  AND  VINDICATED. 


Ill 


adoption,”  Rom.  viii.  15.  Therefore,  if  fears  of  that  nature  do 
arise,  after  the  soul’s  union  with  Christ,  they  come  from  the 
saint’s  own  spirit,  or  from  a  worse.  Lastly ,  The  sufferings  of 
Christ,  plainly  prove  this  doctrine.  Wherefore  was  the  Son  of 
God  a  son  under  wrath,  but  because  the  children  of  men  were 
children  of  wrath?  He  suffered  the  wrath  of  God;  not  for 
himself,  but  for  those  that  were  liable  to  it  in  their  own  persons. 
Nay,  this  not  only  shows  us  to  have  been  liable  to  wrath  ;  but 
also  that  wrath  must  have  a  vent,  in  the  punishing  of  sin.  If 
this  was  done  in  the  green  tree,  what  will  become  of  the  dry  ? 
What  a  miserable  case  must  a  sinner  be  in,  that  is  out  of  Christy 
that  is  not  vitally  united  to  Christ,  and  partakers  not  of  his 
Spirit?  God,  who  spared  not  his  own  Son,  surely  will  not 
spare  such  a  one. 

But  the  unregenerate  man,  who  has  no  great  value  for  the 
honour  of  God,  will  be  apt  to  rise  up  against  his  judge,  and  in 
his  own  heart  condemn  his  procedure.  Nevertheless,  the  judge 
being  infinitely  just,  the  sentence  must  be  righteous.  There¬ 
fore,  to  stop  thy  mouth,  O  proud  sinner  !  and  to  still  thy  clamour 
against  thy  righteous  Judge,  consider,  First ,  Thou  art  a  sinner 
by  nature;  and  it  is  highly  reasonable,  that  guilt  and  wrath  be 
as  old  as  sin.  Why  should  not  God  begin  to  vindicate  his 
honour,  as  soon  as  vile  worms  attempt  to  impair  it  ?  Why  shall 
not  a  serpent  bite  the  thief,  as  soon  as  he  leaps  over  the  hedge? 
Why  should  not  the  threatening  take  hold  of  the  sinner,  as  soon 
as  he  casts  away  the  command  ?  The  poisonous  nature  of  the 
serpent  affords  a  man  sufficient  ground  to  kill  it,  as  soon  as  ever 
he  can  reach  it;  and  by  this  time  thou  mayest  be  convinced, 
that  thy  nature  is  a  very  compound  of  enmity  against  God. 
Secondly ,  Thou  hast  not  only  enmity  against  God  in  thy  nature, 
but  hast  discovered  it  by  actual  sins,  which  are,  in  his  eye,  acts 
of  hostility.  Thou  hast  brought  forth  thy  lusts  into  the  field 
of  battle  against  thy  sovereign  Lord.  And  because  thou  art 
such  a  criminal,  thy  condemnation  is  just :  for,  besides  the  sin 
of  thy  nature, ffhou  hast  done  that  against  Heaven,  which  if  thou 
hadst  done  against  men,  thy  life  must  have  gone  for  it;  and  shall 
not  wrath  from  heaven  overtake  thee?  1.  Thou  art  guilty  of 
high  treason  and  rebellion  against  the  King  of  heaven.  The 
thought  and  wish  of  thy  heart,  which  he  knows  as  well  as  the 
language  of  thy  mouth,  has  been,  “  No  God,”  Psal.  xiv.  1. 
Thou  hast  rejected  his  government,  blown  the  trumpet,  and  set 
up  the  standard  of  rebellion  against  him,  being  one  of  those  that 
say,  “We  will  not  have  this  man  to  reign  over  us,”  Luke  xix. 
14.  Thou  hast  striven  against,  and  quenched  his  Spirit;  prac¬ 
tically  disowned  his  laws  proclaimed  by  his  messengers ; 
stopped  thine  ears  at  their  voice,  and  sent  them  away  mourning 
for  thy  pride.  Thou  hast  conspired  with  his  grand  enemy. 


112 


THE  DOCTRINE  OF  THE  STATE  OF 


the  devil.  Although  thou  art  a  servant  of  the  King  of  glory, 
daily  receiving  of  his  favours,  and  living  on  his  bounty,  thou  art 
holding  a  correspondence,  and  hast  contracted  a  friendship,  with 
his  greatest  enemy,  and  art  acting  for  him  against  thy  Lord;  for 
“the  lusts  of  the  devil  ye  will  do,”  John  viii.  44.  2.  Thou 

art  a  murderer  before  the  Lord.  Thou  hast  laid  the  stumbling- 
block  of  thine  iniquity  before  the  blind  world,  and  hast  ruined 
the  souls  of  others  by  ihy  sinful  course.  Though  thou  dost  not 
see  now,  the  time  may  come,  when  thou  shalt  see  the  blood  of 
thy  relations,  neighbours,  acquaintances,  and  others,  upon  thy 
head,  Matt,  xviii.  7,  “  Woe  unto  the  world  because  of  offences — 
Woe  to  that  man  by  whom  the  offence  cometh.”  Yea,  thou 
art  a  self-murderer  before  God,  Prov,  viii.  36,  “He  that  sinneth 
against  me,  wrongeth  his  own  soul;  all  they  that  hate  me,  love 
death.”  Ezek.  xviii.  31,  “  Why  will  ye  die?”  The  laws  of 
men  go  as  far  as  they  can  against  the  self-murderer,  denying  his 
body  a  burial  place  with  others,  and  confiscating  his  goods ; 
what  wonder  is  it,  that  the  law  of  God  is  so  severe  against  soul 
murderers?  Is  it  strange,  that  they  who  will  needs  depart  from 
God  now,  cost  what  it  will,  should  be  forced  to  depart  from 
him  at  last,  into  everlasting  fire  ?  But,  what  is  yet  more  criminal, 
thou  art  guilty  of  the  murder  of  the  Son  of  God;  for  the  Lord 
will  reckon  thee  amongst  those  that  pierced  him,  Rev.  i.  7. 
Thou  hast  rejected  him,  as  the  Jews  did  ;  and  by  thy  rejecting 
him,  thou  hast  justified  their  deed.  They  indeed  did  not  ac¬ 
knowledge  him  to  be  the  Son  of  God,  but  thou  dost.  What 
they  did  against  him,  was  in  his  state  of  humiliation  ;  but  thou 
hast  acted  against  him,  in  his  state  of  exaltation.  These  things 
will  aggravate  thy  condemnation.  What  wonder  then,  if  the 
voice  of  the  lamb  change  to  the  roaring  of  the  lion,  against  the 
traitor  and  murderer  ? 

Objection.  But  some  will  say,  “  Is  there  not  a  vast  dispro¬ 
portion  between  our  sin,  and  that  wrath  you  talk  of?”  1  an¬ 
swer,  “  No  ;  God  punisheth  no  more  than  the  sinner  deserves,” 
To  rectify  your  mistake  in  this  matter,  consider.  1.  The  vast 
rewards  which  God  has  annexed  to  obedience.  His  word  is 
no  more  full  of  fiery  wrath  against  sin,  than  it  is  of  gracious  re¬ 
wards  to  the  obedience  it  requires.  If  heaven  be  in  the  pro¬ 
mises,  it  is  altogether  equal  that  hell  be  in  the  threatenings.  If 
death  were  notin  the  balance  with  life;  eternal  misery  with 
eternal  happiness,  where  were  the  proportion?  Moreover,  sin 
deserves  the  misery,  but  our  best  works  do  not  deserve  the 
happiness :  yet  both  are  set  before  us ;  sin  and  misery,  holiness 
and  happiness.  What  reason  is  there  then  to  complain?  2. 
How  severe  soever  the  threatenings  be,  yet  all  have  enough  to 
do  to  reach  the  end  of  the  law.  “  Fear  him,”  says  our  Lord, 
“  which,  after  he  hath  killed,  hath  power  to  cast  into  hell ;  yea, 


WRATH  CONFIRMED  AND  VINDICATED. 


113 


I  say  unto  you,  Fear  him,”  Luke  xii.  5.  This  bespeaks  our 
dread  of  divine  power  and  majesty;  yet  how  few  fear  him  in¬ 
deed  !  The  Lord  knows  the  hearts  of  sinners  to  be  exceeding¬ 
ly  intent  upon  fulfilling  their  lusts ;  they  cleave  so  fondly  to 
these  fulsome  breasts,  that  a  small  force  does  not  suffice  to  draw 
them  away  from  them.  They  that  travel  through  deserts,  where 
they  are  in  hazard  from  wild  beasts,  have  need  to  carry  fire 
along  with  them ;  and  they  have  need  of  a  hard  wedge  that  have 
knotty  timber  to  cleave:  so  a  holy  law  must  be  fenced  with 
dreadful  wrath,  in  a  world  lying  in  wickedness.  But  who  are 
they  that  complain  of  that  wrath  as  too  great,  but  those  to  whom 
it  is  too  little  to  draw  them  off  from  their  sinful  courses?  It 
was  the  man  who  pretended  to  fear  his  Lord,  because  he  was 
an  austere  man,  that  kept  his  pound  laid  up  in  a  napkin  ;  and  so 
he  was  condemned  out  of  his  own  mouth,  Luke  xix.  20 — 22. 
Thou  art  that  man,  even  thou  whose  objection  I  am  answering. 
How  can  the  wrath  which  thou  art  under,  and  liable  to,  be  too 
great ;  when,  as  yet,  it  is  not  sufficient  to  awaken  thee  to  flee 
from  it?  Is  it  time  to  relax  the  penalties  of  the  law,  when  men 
are  trampling  the  commands  of  it  under  foot?  3.  Consider 
how  God  dealt  with  his  own  Son,  whom  he  spared  not,  Rom. 
viii.  32.  The  wrath  of  God  seized  on  his  soul  and  body  both, 
and  brought  him  into  the  dust  of  death.  That  his  sufferings 
were  not  eternal,  flowed  from  the  quality  of  the  sufferer,  who 
was  infinite;  and  therefore  able  to  bear,  at  once,  the  whole  load 
of  wrath ;  and,  upon  that  account,  his  sufferings  were  infinite  in 
value.  But  as  the  sufferings  of  a  mere  creature  cannot  be  infi¬ 
nite  in  value,  they  must  be  protracted  to  an  eternity.  And 
what  confidence  can  a  rebel  subject  have  to  quarrel  with  his 
part  of  a  punishment  executed  on  the  king’s  son?  4.  The 
sinner  doth  against  God  what  he  can.  “  Behold  thou  hast  done 
evil  things  as  thou  couldst,”  Jer.  iii.  5.  That  thou  hast  not 
done  more,  and  worse,  thanks  to  him  who  restrained  thee ;  to 
the  chain  which  the  wolf  was  kept  in  by,  not  to  thyself.  No 
wonder  that  God  shows  his  power  on  the  sinner,  who  puts  forth 
his  power  against  God,  as  far  as  it  will  reach.  The  unregene¬ 
rate  man  puts  no  period  to  his  sinful  course ;  and  would  put  no 
bounds  to  it  either,  if  he  were  not  restrained  by  divine  power, 
for  wise  ends:  therefore  it  is  just  that  he  be  for  ever  under 
wrath.  5.  It  is  infinite  majesty  which  sin  strikes  against;  and 
so  it  is,  in  some  sort,  an  infinite  evil.  Sin  rises  in  its  demerit, 
according  to  the  quality  of  the  party  offended.  If  a  man  wound 
his  neighbour,  his  goods  must  go  for  it;  but  if  he  wound  his 
prince,  his  life  must  go  for  that.  The  infinity  of  God  makes 
infinite  wrath  the  just  demerit  of  sin.  God  is  infinitely  dis¬ 
pleased  with  sin ;  and  when  he  acts,  he  must  act  like  himself, 
and  show  his  displeasure  by  proportionable  means.  Lastly, 


1  !4 


THE  DOCTRINE  OF  THE  MISERY  OF 


Those  that  shall  lie  for  ever  under  this  wrath,  will  be  eternally 
sinning;  and  therefore  must  eternally  suffer:  not  only  in  re¬ 
spect  of  divine  judicial  procedure:  but  because  sin  is  its  own 
punishment,  in  the  same  manner  as  holy  obedience  is  its  own 
reward. 

THE  DOCTRINE  OF  THE  MISERY  OF  MAN’S  NATURAL  STATE 

APPLIED. 

Use  I.  Of  Information.  Is  our  state  by  nature  a  state  of 
wrath  ?  Then, 

1.  Surely,  we  are  not  born  innocent.  Those  chains  of  wrath, 
Avhich  by  nature  are  upon  us,  show  us  to  be  bom  criminals. 
The  swaddling  bands,  wherewith  infants  are  bound  hand  iqid 
foot,  as  soon  as  they  are  born,  may  put  us  in  mind  of  the  cords 
of  wrath,  with  which  they  are  held  prisoners,  as  children  of 
wrath. 

2.  What  desperate  madness  is  it,  for  sinners  to  go  on  rin 
their  sinful  course  !  What  is  it  but  to  heap  coals  of  fire  on  thine 
own  head !  to  lay  more  and  more  fuel  to  the  fire  of  wrath  !  to 
“treasure  up  unto  thyself  wrath  against  the  day  of  wrath?” 
Rom.  ii.  5.  Thou  mayest  perish,  “  when  his  wrath  is  kindled 
but  a  little,”  Psal.  ii.  12.  Why  wilt  thou  increase  it  yet  more? 
Thou  art  already  bound  with  such  cords  of  death,  as  cannot 
easily  be  loosened  ;  what  need  is  there  of  more  ?  Stand,  care¬ 
less  sinner,  and  consider  this. 

3.  Thou  hast  no  reason  to  complain,  as  long  as  thou  art  out 
of  hell.  “  Wherefore  doth  a  living  man  complain  ?”  Lam.  iii.  39. 
If  one,  who  has  forfeited  his  life,  be  banished  his  native  country, 
and  exposed  to  many  hardships  ;  he  may  well  bear  all  patiently, 
seeing  his  life  is  spared.  Do  you  murmur  because  you  are  un¬ 
der  pain  and  sickness  ?  Nay,  bless  God  you  are  not  there  where 
the  worm  never  dies.  Dost  thou  grudge  that  thou  art  not  in 
so  good  a  condition  in  the  world  as  some  of  thy  neighbours  are  ? 
Be  thankful,  rather,  that  thou  art  not  in  the  case  of  the  damned.  Is 
thy  substance  gone  from  thee  ?  Wonder  that  the  fire  of  God’s 
wrath  has  not  consumed  thee.  Kiss  the  rod,  O  sinner,  and 
acknowledge  mercy  ;  for  God  “  punisheth  us  less  than  our  ini¬ 
quities  deserve,”  Ezra  ix.  13. 

4.  Here  is  a  memorandum,  both  for  poor  and  rich.  1.  The 
poorest,  that  go  from  door  to  door,  and  had  not  one  penny  left 
them  by  their  parents,  were  born  to  an  inheritance.  Their  first 
father  Adam  left  them  children  of  wrath :  and,  continuing  in 
their  natural  state,  they  cannot  miss  of  it;  for  “  this  is  the  por¬ 
tion  of  a  wicked  man  from  God,  and  the  heritage  appointed  to 
him  by  God,”  Job  xx.  29.  An  heritage  that  will  furnish  them 
with  a  habitation,  who  have  not  where  to  lay  their  head ;  they 


man’s  natural  state  applied. 


115 


shall  be  “  cast  into  utter  darkness,”  Matt.  xxv.  30,  for  to  them, 
“is  reserved  the  blackness  of  darkness  for  ever,”  Jude  ver.  13, 
where  their  bed  shall  be  sorrow  ;  “  they  shall  lie  down  in  sor¬ 
row,”  Isa.  1.  11 ;  their  food  shall  be  judgment,  for  God  will  “  feed 
them  with  judgment,”  Ezek.  xxxiv.  16;  and  their  drink  shall 
be  the  red  wine  of  God’s  wrath,  “  the  dregs  whereof  all  the 
wicked  of  the  earth  shall  wring  out,  and  drink  them,”  Psal. 
lxxv.  8.  I  know  that  those  who  are  destitute  of  worldly  goods, 
and  withal  void  of  the  knowledge  and  grace  of  God,  who  there¬ 
fore  may  be  called  the  devil’s  poor,  will  be  apt  to  say  here,  “We 
hope  God  will  make  us  suffer  all  our  misery  in  this  world,  and 
that  we  shall  be  happy  in  the  next;”  as  if  their  miserable  out¬ 
ward  condition,  in  time,  would  secure  their  happiness  in  eter¬ 
nity.  A  gross  and  fatal  mistake  1  there  is  another  inheritance 
which  they  have,  viz:  “Lies,  vanity,  and  things  wherein  there 
is  no  profit,”  Jer.  xvi.  19.  But  “the  hail  shall  sweep  away 
the  refuge  of  lies,”  Isa.  xxviii.  17.  Dost  thou  think,  O  sinner, 
that  God,  who  commands  judges  on  earth  “not  to  respect  the 
person  of  the  poor  in  judgment,”  Levit.  xix.  15,  will  pervert 
judgment  for  thee  ?  Nay,  know  for  certain,  that  however  mise¬ 
rable  thou  art  here,  thou  shalt  be  eternally  miserable  hereafter, 
if  thou  livest  and  diest  in  thy  natural  state.  2.  Many  that  have 
enough  in  the  world,  have  far  more  than  they  know  of.  Thou 
hadst,  it  may  be,  O  unregenerate  man !  an  estate,  a  good  por¬ 
tion,  a  large  stock,  left  thee  by  thy  father ;  thou  hadst  improved 
it,  and  the  sun  of  prosperity  shines  upon  thee  ;  so  that  thou  canst 
say,  with  Esau,  Gen.  xxxiii.  9,  “  1  have  enough.”  But  know, 
thou  hast  more  than  all  that,  an  inheritance  which  thou  dost  not 
think  of:  thou  art  a  child  of  wrath,  an  heir  of  hell.  That  is  an 
heritage  which  will  abide  with  thee,  amidst  all  the  changes  in 
the  world,  as  long  as  thou  eontinuest  in  an  unregenerate  state. 
When  thou  shalt  leave  thy  substance  to  others,  this  shall  go 
along  with  thee  into  another  world.  It  is  no  wonder  a  slaughter 
ox  is  fed  to  the  full,  and  is  not  toiled  as  others  are,  Job  xxi.  30, 
“  The  wicked  is  reserved  to  the  day  of  destruction  :  they  shall 
be  brought  forth  to  the  day  of  wrath.”  Well  then,  “Rejoice, 
let  thine  heart  cheer  thee,  walk  in  the  ways  of  thine  heart,  and 
in  the  sight  of  thine  eyes.”  Live  above  reproofs  and  warnings 
from  the  word  of  God:  show  thyself  a  man  of  fine  spirit,  by 
casting  off  all  fear  of  God  :  mock  at  seriousness  ;  live  like  thy¬ 
self,  “a  child  of  wrath,”  an  heir  of  hell:  “But  know  thou, 
that  for  all  these  things  God  will  bring  thee  into  judgment,” 
Eccl.  xi.  9.  Assure  thyself,  thy  “  breaking  shall  come  suddenly 
at  an  instant,”  Isa.  xxx.'13.  “  For  as  the  crackling  of  thorns 

under  a  pot,  so  is  the  laughter  of  a  fool,”  Eccl.  vii.  6.  The 
fair  blaze,  and  the  great  noise  which  they  make,  is  quickly  gone 


ALARM  TO  THE  UNREGENERATE. 


116 

so  shall  thy  mirth  be.  Then  that  wrath,  that  is  now  silently 
sinking  into  thy  soul,  shall  make  a  fearful  hissing. 

3.  Woe  to  him,  that,  like  Moab,  “  hath  been  at  ease  from 
his  youth,”  Jer.  xlviii.  11,  and  never  saw  the  black  cloud  of 
wrath  hanging  over  his  head.  There  are  many  who  “have 
no  changes,  therefore  they  fear  not  God,”  Psal.  lv.  19.  They 
have  lived  in  a  good  belief,  as  they  call  it  all  their  days  ;  that 
is,  they  never  had  power  to  believe  an  ill  report  of  their  soul’s 
state.  Many  have  come  by  their  religion  too  easily:  and  as  it 
came  lightly  to  them,  so  it  will  go  from  them,  when  the  trial 
comes.  Do  ye  think  men  flee  from  wrath  in  a  morning 
dream  ?  Or  will  they  flee  from  the  wrath  they  never  saw  pur¬ 
suing  them? 

6.  Think  it  not  strange,  if  you  see  one  in  great  distress  about 
his  soul’s  condition,  who  was  wont  to  be  as  jovial,  and  as  little 
concerned  for  salvation  as  any  of  his  neighbours.  Can  one  get 
a  right  view  of  himself,  as  in  a  state  of  wrath,  and  not  be  pierced 
with  sorrows,  terrors,  and  anxiety?  When  a  weight  quite 
above  a  man’s  strength,  lies  upon  him,  and  he  is  alone,  he  can 
neither  stir  hand  nor  foot;  but  when  one  comes  to  lift  it  off  him, 
he  will  struggle  to  get  from  under  it.  Thunder-claps  of  wrath 
from  the  word  of  God,  conveyed  to  the  soul  by  the  Spirit  of  the 
Lord,  will  surely  keep  a  man  awake. 

Lastly ,  It  is  no  wonder  that  wrath  comes  upon  churches  and 
nations,  and  upon  us  in  this  land,  and  that  infants  and  children 
yet  unborn  smart  under  it.  Most  of  the  society  are  yet  children 
of  wrath ;  few  are  fleeing  from  it,  or  taking  the  way  to  prevent 
it:  but  people  of  all  ranks  are  helping  it  on.  The  Jews  rejected 
Christ;  and  their  children  have  been  smarting  under  wrath  these 
sixteen  hundred  years.  God  grant,  that  the  bad  entertainment 
given  to  Christ  and  his  gospel,  by  this  generation,  be  not  pur¬ 
sued  with  wrath  on  the  succeeding  one. 

Use  II.  Of  Exhortation.  Here,  1.  I  shall  drop  a  word  to 
those  who  are  yet  in  an  unregenerate  state.  2.  To  those  that 
are  brought  out  of  it.  3.  To  all  indifferently. 

I.  To  you  that  are  yet  in  an  unregenerate  state,  I  would  sound 
the  alarm,  and  warn  you  to  see  to  yourselves,  while  there  is  yet 
hope.  O  you  children  of  wrath,  take  no  rest  in  this  dismal 
state  ;  but  flee  to  Christ,  the  only  refuge;  haste,  and  make  your 
escape  thither.  The  state  of  wrath  is  too  hot  a  climate  for  you 
to  live  in,  Micah,  ii.  10,  “Arise  ye  and  depart,  for  this  is  not 
your  rest.”  O  sinner,  knowest  thou  where  thou  art?  Dost 
thou  not  see  thy  danger  ?  The  cnrse  has  entered  into  thy  soul: 
wrath  is  thy  covering;  the  heavens  are  growing  blacker  and 
blacker  above  thy  head;  the  earth  is  weary  of  thee,  the  pit  is 
opening  her  mouth  for  thee,  and  should  the  thread  of  thy  life 


ALARM  TO  THE  UNREGENERATE. 


117 


be  cut  this  moment,  thou  art  thenceforth,  past  all  hope  for  ever. 
Sirs,  if  we  saw  you  putting  a  cup  of  poison  to  your  mouth,  we 
should  fly  to  you  and  snatch  it  out  of  your  hands.  If  we  saw 
the  house  on  fire  about  you,  while  you  were  fast  asleep  in  it, 
we  would  run  to  you  and  drag  you  out  of  it.  But  alas!  you 
are  in  ten  thousand  times  greater  hazard:  yet  we  can  do  no 
more  than  tell  you  your  danger;  invite,  exhort,  and  beseech, 
you,  to  look  to  yourselves  ;  and  lament  your  stupidity,  and  ob¬ 
stinacy,  when  we  cannot  prevail  with  you  to  take  warning.  If 
there  were  no  hope  of  your  recovery,  we  should  be  silent,  and 
would  not  torment  you  before  the  time  :  but  though  you  be  lost 
and  undone,  there  is  hope  in  Israel  concerning  this  thing. 
Wherefore,  I  cry  unto  you,  in  the  name  of  the  Lord,  and  in  the 
words  of  the  prophet,  Zech.  ix.  12,  “Turn  ye  to  the  strong 
hold,  ye  prisoners  of  hope.”  Flee  to  Jesus  Christ,  out  of  this 
your  natural  state. 

Motive  1.  While  you  are  in  this  state,  you  must  stand  or  fall 
according  to  the  law,  or  covenant  of  works.  If  you  understood 
this  aright,  it  would  strike  through  your  hearts  as  a  thousand 
darts.  One  had  better  be  a  slave  to  the  Turks,  condemned  to 
the  galleys,  or  under  Egyptian  bondage,  than  be  under  the  cove¬ 
nant  of  works  now.  All  mankind  were  brought  under  it  in 
Adam,  as  we  heard  before;  and  thou,  in  thy  unregenerate  state, 
art  still  where  Adam  left  thee.  It  is  true,  there  is  another  cove¬ 
nant  brought  in :  but  what  is  that  to  thee,  who  art  not  brought 
into  it?  Thou  must  needs  be  under  one  of  the  two  covenants; 
either  under  the  law,  or  under  grace.  That  thou  art  not  under 
grace,  the  dominion  of  sin  over  thee  manifestly  evinces  :  there¬ 
fore  thou  art  under  the  law,  Rom.  vi.  14.  Do  not  think  God 
has  laid  aside  the  first  covenant,  Matt.  v.  17,  18;  Gal.  iii.  10. 
No,  he  will  “  magnify  the  law,  and  make  it  honourable.”  It  is 
broken  indeed  on  thy  part :  but  it  is  absurd  to  think,  that  there¬ 
fore  your  obligation  is  dissolved.  Nay,  thou  must  stand  and 
fall  by  it,  till  thou  canst  produce  thy  discharge  from  God  him¬ 
self,  who  is  the  party  in  that  covenant ;  and  this  thou  canst  not 
pretend  to,  seeing  thou  art  not  in  Christ. 

Now,  to  give  you  a  view  of  your  misery,  in  this  respect,  con¬ 
sider  these  following  things:  1.  Hereby  you  are  bound  over  to 
death,  in  virtue  of  the  threatening  of  death  in  the  covenant,  Gen. 
ii.  17.  The  condition  being  broken,  you  fall  under  the  penalty. 
So  it  concludes  you  under  wrath.  2.  There  is  no  salvation  for 
you  under  this  covenant,  but  on  a  condition  impossible  to  be 
performed  by  you.  The  justice  of  God  must  be  satisfied  for 
the  wrong  which  you  have  done  already.  God  has  written  this 
truth  in  characters  of  the  blood  of  his  own  Son.  Yea,  and  you 
must  perfectly  obey  the  law  for  the  time  to  come.  So  saith  the 
law,  Gal.  iii.  12,  “  The  man  that  doth  them,  shall  live  in  them,” 


118 


ALARM  TO  THE  UNREGENERATE. 


Come,  then,  0  sinner  !  see  if  thou  canst  make  a  ladder,  whereby 
thou  mayest  reach  the  throne  of  God :  stretch  forth  thine  arms, 
and  try  if  thou  canst  fly  on  the  wings  of  the  wind,  catch  hold  of 
the  clouds,  and  pierce  through  these  visible  heavens :  and  then 
either  climb  over,  or  break  through,  the  jasper  walls  of  the  city 
above.  These  things  thou  mayest  do  as  well  as  be  able  to  reach 
heaven,  in  thy  natural  state,  or  under  this  covenant.  3.  There 
is  no  pardon  under  this  covenant.  Pardon  is  the  benefit  of 
another  covenant,  with  which  thou  hast  nothing  to  do,  Acts  xiii. 
39,  “  By  him  all  that  believe  are  justified  from  all  things,  from 
which  ye  could  not  be  justified  by  the  law  of  Moses.”  As  for 
thee,  thou  art  in  the  hand  of  a  merciless  creditor,  who  will  take 
thee  by  the  throat,  saying,  “  Pay  what  thou  owest;”  and  cast 
thee  into  prison,  there  to  remain  till  thou  hast  paid  the  utmost 
farthing :  unless  thou  be  so  wise  as  to  get  a  surety  in  time,  who 
is  able  to  answer  for  all  thy  debt,  and  get  up  thy  discharge. 
This  Jesus  Christ  alone  can  do.  Thou  abidest  under  this  co¬ 
venant,  and  pleadest  mercy  :  but  what  is  thy  plea  founded  on  ? 
There  is  not  one  promise  of  mercy  or  pardon  in  that  covenant. 
Dost  thou  plead  mercy  for  mercy’s  sake?  Justice  will  step  in 
between  it  and  thee ;  and  plead  God’s  covenant  threatening, 
which  he  cannot  deny.  4.  There  is  no  place  for  repentance  in 
this  covenant,  so  that  the  sinner  can  be  helped  by  it.  For  as  soon 
as  ever  thou  sinnest,  the  law  lays  its  curse  on  thee,  which  is  a 
dead  weight  thou  canst  by  no  means  throw  off ;  no,  not  though 
thine  “  head  were  waters,  and  thine  eyes  a  fountain  of  tears,  to 
weep  day  and  night”  for  thy  sin.  That  is  “  what  the  law  can¬ 
not  do,  in  that  it  is  weak  through  the  flesh,”  Rom.  viii.  3.  Thou 
art  another  profane  Esau,  that  has  sold  the  blessing ;  and  there 
is  no  place  for  repentance,  though  you  seek  it  carefully  with 
tears,  while  under  that  covenant.  5.  There  is  no  acceptance  of 
the  will  for  the  deed  under  this  covenant,  which  was  not  made 
for  good  will,  but  good  words.  The  mistake  in  this  point  ruins 
many.  They  are  not  in  Christ,  but  stand  under  the  first  cove¬ 
nant,  and  yet  they  will  plead  this  privilege.  This  is  just  like 
a  man’s  having  made  a  feast  for  those  of  his  own  family,  and 
when  they  sit  down  at  table,  another  man’s  servant,  that  has  run 
away  from  his  master,  presumptuously  comes  forward,  and  sits 
down  among  them  :  would  not  the  master  of  the  feast  give  such 
a  stranger  that  check,  “Friend,  how  earnest  thou  in  hither?” 
and,  since  he  is  none  of  his  family,  command  him  to  be  gone 
quickly?  Though  a  master  accept  the  good-will  of  his  own 
child  for  the  deed,  can  a  hired  servant  expect  that  privilege  ? 
6.  You  have  nothing  to  do  with  Christ,  while  under  that  cove¬ 
nant.  By  the  law  of  God,  a  woman  cannot  be  married  to  two 
husbands  at  once:  either  death  or  divorce  must  dissolve  the  first 
marriage,  ere  she  can  marry  another.  So  we  must  first  be  dead 


ALARM  TO  THE  UN  REGENERATE. 


119 


to  the  law,  ere  we  can  be  married  to  Christ,  Rom.  vii.  4.  The 
law  is  the  first  husband  ;  Jesus  Christ,  who  raises  the  dead, 
marries  the  widow,  that  was  heartbroken,  and  slain  by  the  first 
husband.  But  while  the  soul  is  in  the  house  with  the  first  hus¬ 
band,  it  cannot  plead  a  marriage  relation  to  Christ ;  nor  the  bene¬ 
fits  of  a  marriage  covenant,  which  is  not  yet  entered  into,  Gal.  v. 
4,  “  Christ  is  become  of  no  effect  to  you,  whosoever  of  you 
are  justified  by  the  law  ;  ye  are  fallen  from  grace.” — Peace,  par¬ 
don,  and  such  like  benefits,  are  all  benefits  of  the  covenant  of 
grace.  You  must  not  think  to  stand  off  from  Christ,  and  the 
marriage  covenant  with  him,  and  yet  plead  these  benefits  ;  any 
more  than  one  man’s  wife  can  plead  the  benefit  of  a  contract  of 
marriage  past  between  another  man  and  his  wife.  Lastly ,  See 
the  bill  of  exclusion,  passed  in  the  court  of  Heaven,  against  all 
under  the  covenant  of  works,  Gal.  iv.  30,  “The  son  of  the  bond 
woman  shall  not  be  heir.”  Compare  ver.  24.  Heirs  of  wrath 
must  not  be  heirs  of  glory.  Whom  the  first  covenant  has 
power  to  exclude  out  of  heaven,  the  second  covenant  cannot 
bring  into  it. 

Objection.  Then  it  is  impossible  for  us  to  be  saved.  Answer. 
It  is  so,  while  you  are  in  that  state;  but  if  you  would  be  out 
of  that  dreadful  condition,  hasten  out  of  that  state.  If  a  mur¬ 
derer  be  under  sentence  of  death,  so  long  as  he  lives  within  the 
kingdom,  the  laws  will  reach  his  life:  but  if  he  can  make  his 
escape,  and  get  over  the  sea,  into  the  dominions  of  another 
prince,  our  laws  cannot  reach  him  there.  This  is  what  we 
would  have  you  to  do ;  flee  out  of  the  kingdom  of  darkness, 
into  the  kingdom  of  God’s  dear  Son;  out  of  the  dominion  of  the 
law,  into  the  dominion  of  grace:  then  all  the  curses  of  the  law, 
or  covenant  of  works,  shall  never  be  able  to  reach  you. 

Motive  2.  0  ye  children  of  wrath,  your  state  is  wretched, 
for  you  have  lost  God,  and  that  is  an  unspeakable  loss.  You 
are  without  God  in  the  world,  Eph.  ii.  12.  Whatever  you 
may  call  yours  you  cannot  call  God  yours.  If  we  look  to  the 
earth,  perhaps  you  can  tell  us,  that  land,  that  house,  or  that  herd 
of  cattle,  is  yours.  But  let  us  look  upward  to  heaven  ;  is  that 
God,  that  grace,  that  glory,  yours?  Truly,  you  have  neither 
part  nor  lot  in  this  matter.  When  Nebuchadnezzar  talks  of 
cities  and  kingdoms,  O  how  big  does  he  speak!  “Great  Ba¬ 
bylon,  that  I  have  built — my  power — my  majesty;”  but  he  tells 
a  poor  tale,  when  he  comes  to  speak  of  God,  saying,  “  Your 
God,”  Dan.  ii.  47,  and  iv.  30.  Alas,  sinner !  whatever  thou 
hast,  God  is  gone  from  thee. — O  the  misery  of  a  godless  soul! 
Hast  thou  lost  God?  Then,  1.  The  sap  and  substance  of  all 
thou  hast  in  the  world,  is  gone.  The  godless  man,  have  what 
he  will,  is  one  that  hath  not,  Matt.  xxv.  29.  I  defy  the  unre¬ 
generate  man  to  attain  to  soul  satisfaction,  whatever  he  pos- 


120 


ALARM  TO  THE  UNREGENERATE. 


sesses  ;  since  God  is  not  his  God.  All  his  days  he  eats  in  dark¬ 
ness  :  in  every  condition  there  is  a  secret  dissatisfaction  haunts 
his  heart,  like  a  ghost:  the  soul  wants  something,  though  per¬ 
haps  it  knows  not  what;  and  so  it  will  be  always,  till  the  soul 
return  to  God,  the  fountain  of  satisfaction.  2.  Thou  canst  do 
nothing  to  purpose  for  thyself;  for  God  is  gone,  his  soul  is  de¬ 
parted  from  thee,  Jer.  vi.  8,  like  a  leg  out  of  joint  hanging  by, 
whereof  a  man  has  no  use,  as  the  word  there  used  doth  bear. 
Losing  God,  thou  hast  lost  the  fountain  of  good ;  and  so  all 
grace,  all  goodness,  all  the  saving  influences  of  his  Spirit. 
What  canst  thou  do  then?  What  fruit  canst  thou  bring  forth, 
more  than  a  branch  cut  off  from  the  stock?  John  xv.  5.  Thou 
art  become  unprofitable,  Rom.  iii.  12,  as  a  filthy  rotten  thing, 
fit  only  for  the  dunghill.  3.  Death  has  come  up  into  thy 
windows,  yea,  and  has  settled  on  thy  face ;  for  God,  in  whose 
favour  is  life,  Psal.  xxx.  5,  is  gone  from  thee,  and  so  the  life  of 
thy  soul  is  departed.  What  a  loathsome  lump  is  the  body, 
when  the  soul  is  gone  !  Far  more  loathsome  is  thy  soul  in  this 
case.  Thou  art  dead  while  thou  livest.  Do  not  deny  it,  seeing 
thy  speech  is  gone,  thine  eyes  closed,  and  all  spiritual  motion  in 
thee  ceased.  Thy  true  friends  who  see  thy  case,  lament;  be¬ 
cause  thou  art  gone  into  the  land  of  silence.  4.  Thou  hast  not 
a  steady  friend  among  all  the  creatures  of  God  ;  for  now  that 
thou  hast  lost  the  master’s  favour,  all  the  family  is  set  against 
thee.  Conscience  is  thine  enemy :  the  word  never  speaks 
good  of  thee :  God’s  people  loath  thee,  so  far  as  they  see  what 
thou  art,  Psal.  xv.  4.  The  beasts  and  stones  of  the  field  are 
banded  together  against  thee,  Job  v.  23;  Hos.  ii.  18.  Thy 
meat,  drink,  and  clothes,  grudge  to  be  serviceable  to  the  wretch 
that  has  lost  God,  and  abuses  them  to  his  dishonour.  The 
earth  groans  under  thee;  yea,  “  the  whole  creation  groaneth, 
and  travaileth  in  pain  together,”  because  of  thee,  and  such  as 
thou  art,  Rom.  viii.  22.  Heaven  will  have  nothing  to  do  with 
thee  ;  for  “  there  shall  in  no  wise  enter  into  it  any  thing  that  de- 
fileth,”  Rev.  xxi.  27.  Only  “  hell  from  beneath  is  moved  for 
thee,  to  meet  thee  at  thy  coming,”  Isa.  xiv.  9.  Lastly ,  Thy 
hell  is  begun  already.  What  makes  hell,  but  exclusion  from  the 
presence  of  God?  “Depart  from  me  ye  cursed.”  You  are 
gone  from  God  already,  with  the  curse  upon  you.  That  which 
is  now  your  choice,  shall  be  your  punishment  at  length,  if  you 
turn  not.  As  a  gracious  state  is  a  state  of  glory  in  the  bud;  so 
a  graceless  state  is  hell  in  the  bud,  which,  if  it  continue,  will 
come  at  length  to  perfection. 

Motive,  3.  Consider  the  dreadful  instances  of  the  wrath  of 
God ;  and  let  them  serve  to  awaken  thee,  to  flee  out  of  this 
state.  Consider,  1.  How  it  has  fallen  on  men.  Even  in  this 
world,  many  have  been  set  up  as  monuments  of  divine  veil- 


ALARM  TO  THE  UNREGENERATE. 


121 


geance,  that  others  might  fear.  Wrath  has  swept  away  multi¬ 
tudes,  who  have  fallen  together  by  the  hand  of  an  angry  God. 
Consider  how  the  Lord  “  spared  not  the  old  world — bringing 
in  the  flood  upon  the  world  of  the  ungodly.  And  turning  the 
cities  of  Sodom  and  Gomorrah  into  ashes,  condemned  them 
with  an  overthrow,  making  them  an  example  unto  those  that 
after  should  live  ungodly,”  2  Pet.  ii.  5,  6.  But  it  is  yet  more 
dreadful  to  think  of  that  weeping,  wailing,  and  gnashing  of 
teeth,  amongst  those,  who  in  hell  lift  up  their  eyes,  but  cannot 
get  a  drop  of  water  to  cool  their  tongues.  Believe  these  things, 
and  be  warned  by  them,  lest  destruction  come  upon  thee,  for  a 
warning  to  others.  2.  Consider  how  wrath  fell  upon  the  fallen 
angels,  whose  case  is  absolutely  hopeless.  They  were  the  first 
that  ventured  to  break  the  hedge  of  the  divine  law;  and  God 
set  them  up  for  monuments  of  his  wrath  against  sin.  They 
once  “  left  their  own  habitation,”  and  were  never  allowed  to 
look  in  again  at  the  hole  of  the  door;  but  they  are  “  reserved 
in  everlasting  chains  under  darkness,  unto  the  judgment  of  the 
great  day,”  Jude  ver.  6.  Lastly,  Behold  how  an  angry  God 
dealt  with  his  own  Son,  standing  in  the  room  of  elect  sinners, 
Rom.  viii.  32,  “  God  spared  not  his  own  Son.”  Sparing 
mercy  might  have  been  expected,  if  any  at  all.  If  any  person 
could  have  obtained  it,  surely  his  own  Son  would  have  got  it: 
but  he  spared  him  not.  The  Father’s  delight  is  made  a  man 
of  sorrows ;  he  who  is  the  wisdom  of  God,  becomes  sore 
amazed,  ready  to  faint  away  in  a  fit  of  horror.  The  weight  of 
this  wrath  makes  him  sweat  great  drops  of  blood.  By  the 
fierceness  of  this  fire,  his  heart  was  like  wax  melted  in  the 
midst  of  his  bowels.  Behold,  here,  how  severe  God  is  against 
sin  !  The  sun  was  struck  blind  with  this  terrible  sight,  rocks 
were  rent,  graves  opened,  death,  as  it  were,  in  the  excess  of 
astonishment,  letting  his  prisoners  slip  away.  What  is  a  deluge, 
a  shower  of  fire  and  brimstone  on  Sodomites,  the  terrible  noise 
of  a  dissolving  world,  the  whole  fabric  of  heaven  and  earth 
disuniting  at  once,  and  angels  cast  down  from  heaven  into  the 
bottomless  pit!  What  are  all  these,  I  say,  in  comparison  with 
this,  God  suffering !  groaning !  dying  upon  a  cross  !  Infinite 
holiness  did  it,  to  make  sin  look  like  itself,  viz.  infinitely 
odious.  And  will  men  live  at  ease,  while  exposed  to  this 
wrath  ? 

Lastly ,  Consider  what  a  God  he  is  with  whom  thou  hast  to 
do,  and  whose  wrath  thou  art  liable  unto.  He  is  the  God  of 
infinite  knowledge  and  wisdom :  so  that  none  of  thy  sins,  how¬ 
ever  secret,  can  be  hid  from  him.  He  infallibly  finds  out  all 
means,  whereby  wrath  may  be  executed,  toward  the  satisfying 
of  justice.  He  is  of  infinite  power,  and  so  can  do  what  he  will 
against  the  sinner.  How  heavy  must  the  strokes  of  wrath  be, 


122 


ALARM  TO  THE  XJNREGENERATE. 


which  are  laid  on  by  an  omnipotent  hand  !  Infinite  power  can 
make  the  sinner  prisoner,  even  when  he  is  in  his  greatest  rage 
against  heaven.  It  can  bring  again  the  several  parcels  of  dust 
out  of  the  grave,  put  them  together  again,  re-unite  the  soul  and 
body,  summon  them  before  the  tribunal,  hurry  them  away  to 
the  pit,  and  hold  them  up  with  the  one  hand,  through  eternity, 
while  they  are  lashed  with  the  other.  He  is  infinitely  just, 
and  therefore  must  punish ;  it  were  acting  contrary  to  his  na¬ 
ture  to  suffer  the  sinner  to  escape  wrath.  Hence  the  executing 
of  this  wrath  is  pleasing  to  him ;  for  though  the  Lord  hath  no 
delight  in  the  death  of  a  sinner,  as  it  is  the  destruction  of  his 
own  creature ;  yet  he  delights  in  it,  as  it  is  the  execution  of 
justice.  “  Upon  the  wicked  he  shall  rain  snares,  fire  and  brim¬ 
stone,  and  an  horrible  tempest.”  Mark  the  reason;  “  For  the 
righteous  Lord  loveth  righteousness,”  Psal.  xi.  6,  7.  “  I  will 

cause  my  fury  to  rest  upon  them,  and  I  will  be  comforted,” 
Ezek.  v.  13.  “  I  also  will  laugh  at  your  calamity,”  Prov.  i.  26. 
Finally ,  He  lives  for  ever  to  pursue  the  quarrel.  Let  us  there¬ 
fore  conclude,  “  It  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God.” 

Be  awakened  then,  0  young  sinner !  be  awakened,  0  old 
sinner  !  who  art  yet  in  the  state  thou  wast  born  in!  Your  se¬ 
curity  is  none  of  God's  allowance ;  it  is  the  sleep  of  death  :  rise 
out  of  it,  ere  the  pit  close  its  mouth  upon  you.  It  is  true,  you 
may  put  on  a  breast-plate  of  iron,  make  your  brow  brass,  and 
your  heart  as  an  adamant:  and  who  can  help  it?  But  God  will 
break  that  brazen  brow,  and  make  that  adamantine  heart,  at  last, 
to  fly  into  a  thousand  pieces.  You  may,  if  you  will,  labour  to 
put  these  things  out  of  your  heads,  that  you  may  yet  sleep  in  a 
sound  skin,  though  in  a  state  of  wrath.  You  may  run  away, 
with  the  arrows  sticking  in  your  consciences,  to  your  work,  to 
work  them  away;  or  to  your  beds,  to  sleep  them  off;  or  to 
company  to  sport  and  laugh  them  away :  but  convictions,  so 
stifled,  will  have  a  fearful  resurrection;  and  the  day  is  coming, 
when  the  arrows  of  wrath  shall  so  stick  in  thy  soul,  as  thou 
shalt  never  be  able  to  pluck  them  out  through  the  ages  of  eter¬ 
nity,  unless  thou  take  warning  in  time. 

But  if  any  desire  to  flee  from  the  wrath  to  come,  and,  for  that 
end,  to  know  what  course  to  take,  I  offer  them  these  few  ad¬ 
vices;  and  implore  and  beseech  them,  as  they  love  their  own 
souls,  to  fall  in  with  them.  1.  Retire  to  some  secret  place,  and 
there  meditate  on  this  your  misery.  Believe  it,  and  fix  your 
thoughts  on  it.  Let  each  put  the  question  to  himself,  How  can 
I  live  in  this  state?  How  can  I  die  in  it?  How  shall  I  rise 
again,  and  stand  before  the  tribunal  of  God  in  it  ?  2.  Consider 

seriously  the  sin  of  your  nature,  heart,  and  life.  A  proper  sight 
of  wrath  flows  from  a  deep  sense  of  sin.  They  who  see  them- 


DUTY  OF  THOSE  WHO  ARE  DELIVERED  FROM  WRATH. 


selves  exceedingly  sinful,  will  find  no  great  difficulty  to  perceive 
themselves  to  be  heirs  of  wrath. — 3.  Labour  to  justify  God  in 
this  matter.  To  quarrel  with  God  about  it,  and  to  rage  like  a 
wild  bull  in  a  net,  will  but  fix  you  the  more  in  it.  Humiliation 
of  soul,  before  the  Lord,  is  necessary  for  an  escape.  God  will 
not  sell  deliverance,  but  freely  gives  it  to  those  who  see  them¬ 
selves  altogether  unworthy  of  his  favour.  Lastly,  Turn  your 
eyes,  0  prisoners  of  hope,  towards  the  Lord  Jesus  Christ,  and 
embrace  him,  as  he  offers  himself  in  the  gospel. — “There  is 
no  salvation  in  any  other,’’  Acts  iv.  12.  God  is  a  consuming 
fire  ;  you  are  children  of  wrath :  if  the  Mediator  interpose  not 
between  him  and  you,  you  are  undone  for  ever.  If  you  would 
be  safe,  come  under  his  shadow :  one  drop  of  that  wrath  cannot 
fall  there,  for  he  “  delivereth  us  from  the  wrath  to  come,”  1 
Thess.  i.  10.  Accept  of  him  in  his  covenant,  wherein  he  offers 
himself  to  thee  ;  so  thou  shalt,  as  the  captive  woman,  redeem 
thy  life,  by  marrying  the  conqueror.  His  blood  will  quench 
that  fire  of  wrath  which  burns  against  thee  ;  in  the  white  rai¬ 
ment  of  his  righteousness  thou  wilt  be  safe:  for  no  storm  of 
wrath  can  pierce  it. 

II.  I  shall  drop  a  few  words  to  the  saints. 

First ,  “  Remember - that  at  that  time,’’  namely,  when 

you  were  in  your  natural  state,  “  ye  were  without  Christ - 

having  no  hope,  and  without  God  in  the  world.”  Call  to  mind 
the  state  you  were  in  formerly ;  and  review  the  misery  of  it. 
There  are  five  memorandums  which  I  may  thence  give  in  to 
the  whole  assembly  of  the  saints,  who  are  no  more  children  of 
wrath,  but  heirs  of  God,  and  joint  heirs  with  Christ,  though  as 
yet  in  their  minority.  1.  Remember  that  in  the  day  our  Lord 
first  took  you  by  the  hand,  you  were  in  no  better  a  condition 
than  others.  O  !  what  moved  him  to  take  you,  when  he  passed 
by  your  neighbours  !  he  found  you  children  of  wrath,  even  as 
others :  but  he  did  not  leave  you  so.  He  came  into  the  common 
prison,  where  you  lay  in  your  fetters,  even  as  others  ;  from 
among  the  multitude  of  condemned  malefactors,  he  picked  you 
out,  commanded  your  fetters  to  be  taken  off,  put  a  pardon  in 
your  hand,  and  brought  you  into  the  glorious  liberty  of  the 
children  of  God,  while  he  left  others  in  the  devil’s  fetters. 
2.  Remember,  there  was  nothing  in  you  to  engage  him  to  love 
you,  in  the  day  he^  first  appeared  for  your  deliverance.  You 
were  children  of  wrath,  even  as  others ;  fit  for  hell,  and  alto¬ 
gether  unfit  for  heaven:  yet  the  King  brought  you  into  the 
palace ;  the  King’s  Son  made  love  to  you,  a  condemned  crimi¬ 
nal,  and  espoused  you  to  himself,  on  the  day  in  which  you 
might  have  been  led  forth  to  execution.  “  Even  so,  father,  for 
so  it  seemeth  good  in  thy  sight,”  Matt.  xi.  26.  3.  Remember, 


124 


DUTY  OF  THOSE  WHO  ARE 


you  were  fitter  to  be  loathed  than  loved  in  that  day.  Wonder, 
that  when  he  saw  you  in  your  blood,  he  looked  not  at  you  with 
abhorrence,  and  passed  by.  Wonder,  that  ever  such  a  time 
could  be  a  time  of  love,  Ezek.  xvi.  8.  4.  Remember,  you  are 

decked  with  borrowed  feathers.  It  is  his  comeliness  which  is 
upon  you,  ver.  14.  It  was  he  that  took  off  your  prison  gar¬ 
ments,  and  clothed  you  Avith  robes  of  righteousness,  garments 
of  salvation ;  garments  Avherewith  you  are  arrayed  as  the  lilies, 
Avhich  toil  not,  neither  do  they  spin.  He  took  the  chains  from 
off  your  arms,  the  rope  from  about  your  neck  ;  put  you  in  such 
a  dress,  as  you  might  be  fit  for  the  court  of  Heaven,  even  to  eat 
at  the  King’s  table.  5.  Remember  your  faults  this  day,  as 
Pharaoh’s  butler,  who  had  forgotten  Joseph.  Mind  hoAV  you 
have  forgotten,  and  how  unkindly  you  have  treated  him,  who 
remembered  you  in  your  low  estate.  Is  this  your  kindness  to 
your  friend?  In  the  day  of  your  deliverance,  did  you  think 
you  could  thus  have  requited  him,  your  Lord? 

Secondly,  Pity  the  children  of  wrath,  the  Avorld  that  lies  in 
wickedness.  Can  you  be  unconcerned  for  them,  you  Avho  Avere 
once  in  the  same  condition  ?  You  have  got  ashore,  indeed,  but 
your  companions  are  yet  in  hazard  of  perishing ,  and  Avill  not 
you  afford  them  all  possible  help  for  their  deliverance?  What 
they  are,  you  sometimes  Avere.  This  may  draAV  pity  from  you, 
and  engage  you  to  use  all  means  for  their  recovery.  See  Titus 
iii.  1—3. 

Thirdly ,  Admire  that  matchless  love  which  brought  you  out 
of  the  state  of  wrath.  Christ’s  love  Avas  active  love;  he  brought 
thy  soul  from  the  pit  of  corruption !  It  was  no  easy  work  to 
purchase  the  life  of  the  condemned  sinner ;  but  he  gave  his  life 
for  thy  life.  He  gave  his  precious  blood  to  quench  the  flame  of 
Avrath,  which  otherwise  Avould  have  consumed  thee.  Men  get 
the  best  view  of  the  stars  from  the  bottom  of  a  deep  pit ;  from 
this  pit  of  misery,  into  which  thou  Avast  cast  by  the  fall  of  the 
first  Adam,  thou  mayest  get  the  best  view  of  the  Sun  of  Right¬ 
eousness,  in  all  his  dimensions.  He  is  the  second  Adam,  who 
took  thee  out  of  the  horrible  pit,  and  out  of  the  miry  clay. 
How  broad  Avere  the  skirts  of  that  love,  which  covered  such  a 
multitude  of  sins!  Behold  the  length  of  it,  reaching  from  ever¬ 
lasting  to  everlasting,  Psal.  ciii.  7, — the  depth  of  it,  going  so 
low  as  to  deliver  thee  from  the  lowest  hell,  Psal.  lxxxvi.  13, — 
the  height  of  it  raising  thee  up  to  sit  in  heavenly  places, 
Eph.  ii.  6. 

Fourthly ,  Be  humble,  carry  low  sails,  walk  softly  all  your 
years.  Be  not  proud  of  your  gifts,  graces,  privileges,  or  at¬ 
tainments  :  but  remember  you  Avere  children  of  wrath,  even  as 
others.  The  peacock  walks  slowly,  hangs  down  his  starry 


DELIVERED  FROM  WRATH. 


125 


feathers,  while  he  looks  to  his  black  feet.  “  Look  ye  to  the 
hole  of  the  pit,  whence  ye  are  digged;”  and  walk  humbly  as  it 
becomes  free  grace’s  debtors. 

Lastly ,  Be  wholly  for  your  Lord.  Every  wife  is  obliged  to 
be  dutiful  to  her  husband;  but  double  ties  lie  upon  her  who  was 
taken  from  a  prison,  or  a  dunghill.  If  your  Lord  has  delivered 
you  from  wrath,  you  ought,  on  that  very  account,  to  be  wholly 
his;  to  act  for  him,  to  suffer  for  him,  and  to  do  whatever  he 
calls  you  to.  The  saints  have  no  reason  to  complain  of  their 
lot  in  the  world,  whatever  it  be.  Well  may  they  bear  the  cross 
for  him,  by  whom  the  curse  was  borne  away  from  them.. 
Well  may  they  bear  the  wrath  of  men  in  his  cause,  who  has 
freed  them  from  the  wrath  of  God ;  and  cheerfully  go  to  a  fire 
for  him,  by  whom  hell  fire  is  quenched  as  to  them.  Soul  and 
body,  and  all  thou  hadst  in  the  world,  were  sometimes  under 
wrath.  He  lias  removed  that  wrath  ;  shall  not  all  these  be  at  his 
service  ?  That  thy  soul  is  not  overwhelmed  with  the  wrath  of 
God,  is  owing  purely  to  Jesus  Christ;  and  shall  it  not  then  be 
a  temple  for  his  Spirit?  That  thy  heart  is  not  filled  with  horror 
and  despair,  is  owing  to  him  only ;  to  whom  then  should  it  he 
devoted,  but  to  him  alone  ?  That  thine  eyes  are  not  blinded 
with  the  smoke  of  the  pit;  thy  hands  are  not  fettered  with 
chains  of  darkness;  thy  tongue  is  not  broiling  in  the  fire  of  hell; 
and  thy  feet  are  not  standing  in  the  lake  that  burns  with  fire  and 
brimstone;  is  owing  purely  to  Jesus  Christ:  and  shall  not  these 
eyes  be  employed  for  him,  these  hands  act  for  him,  this  tongue 
speak  for  him,  and  these  feet  speedily  run  his  errands  ?  To 
him  who  believes  that  he  was  a  child  of  wrath,  even  as  others, 
but  is  now  delivered  by  the  blessed  Jesus,  nothing  will  appear 
too  much,  to  do  or  suffer  for  his  deliverer,  when  he  has  a  fair 
call  to  it. 

III.  To  conclude  with  a  word  to  all.  Let  no  man  think 
lightly  of  sin,  which  lays  the  sinner  open  to  the  wrath  of  God. 
Let  not  the  sin  of  our  nature,  which  wreathes  the  yoke  of  God’s 
wrath  so  early  about  our  necks,  seem  a  small  thing  in  our  eyes. 
Fear  the  Lord,  because  of  his  dreadful  wrath.  Tremble  at  the 
thoughts  of  sin,  against  which  God  has  such  fiery  indignation. 
Look  on  his  wrath  and  stand  in  awe,  and  sin  not.  Do  you  think 
this  is  to  press  you  to  slavish  fear  ?  If  it  were  so,  one  had 
better  be  a  slave  to  God  with  a  trembling  heart,  than  a  free  man 
to  the  devil,  with  a  seared  conscience  and  a  heart  of  adamant. 
But  it  is  not  so ;  you  may  love  him  and  thus  fear  him  too ;  yea, 
you  ought  to  do  it,  though  you  were  saints  of  the  first  magni¬ 
tude.  See  Psal.  cxix.  120;  Matt.  x.  28;  Luke  xii.  5;  Ileb. 
xii.  28,  and  29.  Although  you  have  passed  the  gulf  of  wrath, 
being  in  Jesus  Christ,  yet  it  is  but  reasonable  that  your  hearts 
should  shiver  when  you  look  back  to  it.  Your  sin  still  deserves- 

9 


126 


MAN  UNABLE  TO  RECOVER  HIMSELF. 


wrath,  even  as  the  sins  of  others  :  and  it  would  be  terrible  to  be 
in  a  fiery  furnace,  although  by  a  miracle,  we  were  so  fenced 
against  it,  as  that  it  could  not  harm  us. 


HEAD  III. 

man's  utter  inability  to  recover  himself. 

For  when  we  were  yet  without  strength,  in  due  time  Christ  died  for  the 
ungodly. — Romans  v.  6. 

’No  man  can  come  to  me,  except  the  Father  which  hath  sent  me,  draw 
him. — John  vi.  44. 

We  have  now  had  a  view  of  the  total  corruption  of  man’s 
nature,  and  that  load  of  wrath  which  lies  on  him,  that  gulf  of 
misery  which  he  is  plunged  into'in  his  natural  state.  But  there 
is  one  part  of  his  misery  that  deserves  particular  consideration  ; 
namely,  his  utter  inability  to  recover  himself ;  the  knowledge 
of  which  is  necessary  for  the  due  humiliation  of  a  sinner.  What 
I  design  here,  is  only  to  propose  a  few  things,  whereby  to  con¬ 
vince  the  unregenerate  man  of  this  his  inability  ;  that  he  may  see 
an  absolute  need  of  Christ,  and  of  the  power  of  his  grace. 

As  a  man  that  is  fallen  into  a  pit,  cannot  be  supposed  to  help 
himself  out  of  it,  but  by  one  of  two  ways  ;  either  by  doing  all 
himself  alone,  or  taking  hold  of,  and  improving  the  help  offered 
him  by  others  :  so  an  unconverted  man  cannot  be  supposed  to 
help  himself  out  of  his  natural  state,  but  either  in  the  way  of  the 
law,  or  covenant  of  works,  by  doing  all  himself  without  Christ ; 
or  else  in  the  way  of  the  gospel,  or  covenant  of  grace,  by  ex¬ 
erting  his  own  strength  to  lay  hold  upon,  and  to  make  use  of 
the  help  offered  him  by  a  Saviour.  But  alas  !  the  unconverted 
man  is  dead  in  the  pit,  and  cannot  help  himself  either  of  these 
ways :  not  the  first  way ;  for  the  first  text  tells  us,  that  when 
our  Lord  came  to  help  us,  “  we  were  without  strength,”  unable 
to  recover  ourselves.  We  were  ungodly,  therefore  under  a 
burden  of  guilt  and  wrath  :  yet  “  without  strength,”  unable  to 
stand  under  it,  and  unable  to  throw  it  off,  or  get  from  under  it  : 
so  that  all  mankind  had  undoubtedly  perished,  had  not  “Christ 
died  for  the  ungodly,”  and  brought  help  to  them,  who  could 
never  have  recovered  themselffes.  But  when  Christ  comes  and 
offers  help  to  sinners,  cannot  they  take  it  ?  Cannot  they  im¬ 
prove  help,  when  it  comes  to  their  hands  1  No,  the  second 


MAN  UNABLE  TO  RECOVER  HIMSELF. 


127 


text  tells  us,  they  cannot ;  “  No  man  can  come  unto  me,”  &c. — 
that  is,  believe  in  me,  John  vi.  35,  “except  the  Father  draw 
him.”  This  is  a  drawing  which  enables  them  to  come,  who, 
till  then,  could  not  come ;  and  therefore  could  not  help  them¬ 
selves,  by  improving  the  help  offered.  It  is  a  drawing  which 
is  always  effectual ;  for  it  can  be  no  less  than  “  hearing  and 
learning  of  the  Father,”  which,  whoever  partakes  of,  comes  to 
Christ,  ver.  25.  Therefore  it  is  not  drawing  in  the  way  of  mere 
moral  persuasion,  which  may  be,  yea,  and  always  is,  ineffectual. 
But  it  is  drawing  by  mighty  power,  Eph.  i.  19,  absolutely  ne¬ 
cessary  for  them  that  have  no  power  in  themselves  to  come  and 
take  hold  of  the  offered  help. 

Hearken  then,  0  unregenerate  man,  and  be  convinced,  that 
as  thou  art  in  a  most  miserable  state  by  nature,  so  thou  art  ut¬ 
terly  unable  to  recover  thyself  any  way.  Thou  art  ruined  ;  and 
what  way  wilt  thou  go  to  work,  to  recover  thyself?  Which  of 
the  two  ways  wilt  thou  choose?  Wilt  thou  try  it  alone ;  or 
wilt  thou  make  use  of  help?  Wilt  thou  fall  on  the  way  of 
works,  or  on  the  way  of  the  gospel  ?  I  know  very  well  that 
thou  wilt  not  so  much  as  try  the  way  of  the  gospel,  till  once 
thou  hast  found  the  recovery  impracticable  in  the  way  of  the 
law.  Therefore  we  shall  begin  where  corrupt  nature  teaches  men 
to  begin,  viz.  at  the  way  of  the  law  of  works. 

I.  Sinner,  I  would  have  thee  to  believe  that  thy  working  will 
never  effect  it.  Work,  and  do  thy  best;  thou  shalt  never  be 
able  to  work  thyself  out  of  this  state  of  corruption  and  wrath. 
Thou  must  have  Christ,  else  thou  wilt  perish  eternally.  It  is 
only  Christ  in  you  can  be  the  hope  of  glory.  But  if  thou  wilt 
needs  try  it ;  then  I  must  lay  before  thee,  from  the  unalterable 
word  of  the  living  God,  two  things  which  thou  must  do  for  thy¬ 
self.  If  thou  canst  do  them,  it  must  be  yielded  that  thou  art  able 
to  recover  thyself;  but  if  not,  then  thou  canst  do  nothing  this 
way  for  thy  recovery. 

First ,  “  If  thou  wilt  enter  into  life,  keep  the  commandments,” 
Matt.  xix.  17.  That  is,  if  thou  wilt  by  doing  enter  into  life, 
then  perfectly  keep  the  ten  commands ;  for  the  drift  of  these 
words  is  to  beat  down  the  pride  of  the  man’s  heart,  and  to  let 
him  see  an  absolute  need  of  a  Saviour,  from  the  impossibility  of 
keeping  the  law.  The  answer  is  given  suitable  to  the  address. 
Our  Lord  checks  him  for  his  compliment,  “  Good  Master,” 
ver.  16,  telling  him,  “There  is  none  good  but  one,  that  is 
God,”  ver.  17.  As  if  he  had  said,  You  think  yourself  a  good 
man,  and  me  another;  but  where  goodness  is  spoken  of,  men 
and  angels  may  veil  their  faces  before  the  good  God.  As  to  his 
question,  wherein  he  discovered  his  legal  disposition,  Christ 
does  not  answer  him,  saying,  “  Believe,  and  thou  shalt  be 
saved  ;”  that  would  not  have  been  so  seasonable  in  the  case  of 


128 


MAN  UNABLE  TO  RECOVER  HIMSELF. 


one  who  thought  he  could  do  well  enough  for  himself,  if  he  but 
knew  “what  good  thing  he  should  do;”  but,  suitable  to  the 
humour  the  man  was  in,  he  bids  him  “  keep  the  command¬ 
ments  keep  them  nicely *and  accurately,  as  those  that  watch 
malefactors  in  prison,  lest  any  of  them  escape,  and  their  life  go 
for  theirs.  See  then,  0  unregenerate  man!  what  thou  canst  do 
in  this  matter;  for  if  thou  wilt  recover  thyself  in  this  way,  thou 
must  perfectly  keep  the  commandments  of  God. 

1.  Thy  obedience  must  be  perfect,  in  respect  of  the  principle 
of  it ;  that  is,  thy  soul,  the  principle  of  action,  must  be  per¬ 
fectly  pure,  and  altogether  without  sin.  For  the  law  requires 
all  moral  perfection ;  not  only  actual,  but  habitual :  and  so  con¬ 
demns  original  sin ;  impurity  of  nature  as  well  as  of  actions. 
Now,  if  thou  canst  bring  this  to  pass,  thou  shalt  be  able  to 
answer  that  question  of  Solomon,  so  as  never  one  of  Adam’s 
posterity  could  yet  answer  it,  “  Who  can  say,  I  have  made  my 
heart  clean  ?”  Prov.  xx.  9.  But  if  thou  canst  not,  the  very 
want  of  this  perfection  is  sin,  and  so  lays  thee  open  to  the  curse, 
and  cuts  thee  off  from  life.  Yea,  it  makes  all  thine  actions, 
even  thy  best  actions,  sinful :  “For  who  can  bring  a  clean  thing 
out  of  an  unclean?”  Job  xiv.  4.  And  dost  thou  think  by  sin, 
to  help  thyself  out  of  sin  and  misery  ?  2.  Thy  obedience  must 

also  be  perfect  in  parts.  It  must  be  as  broad  as  the  whole  law 
of  God  :  if  thou  lackest  one  thing  thou  art  undone  ;  for  the  law 
denounces  the  curse  on  him  that  continues  not  in  every  thing 
written  therein,  Gal.  iii.  10.  Thou  must  give  internal  and  ex¬ 
ternal  obedience  to  the  whole  law  ;  keep  all  the  commands  in 
heart  and  life.  If  thou  breakest  any  one  of  them,  that  will  ensure 
thy  ruin.  A  vain  thought,  or  idle  word,  will  still  shut  thee  up 
under  the  curse.  3.  It  must  be  perfect  in  respect  of  degrees ; 
as  was  the  obedience  of  Adam,  while  he  stood  in  his  innocence. 
Tl)is  the  law  requires,  and  will  accept  of  no  less,  Matt.  xxii.  37, 
“  Thou  shalt  love  the  Lord  thy  God,  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  mind.”  If  one  degree  of 
that  love,  required  by  the  law,  be  wanting;  if  each  part  of  thy 
obedience  be  not  brought  up  to  the  greatest  height  commanded ; 
that  want  is  a  breach  of  the  law,  and  so  leaves  thee  still  under 
the  curse.  A  man  may  bring  as  many  buckets  of  water  to  a 
house  that  is  on  fire,  as  he  is  able  to  carry;  and  yet  it  may  be 
consumed,  and  will  be  so,  if  he  bring  not  as  many  as  will  quench 
the  fire.  Even  so,  although  thou  shouldst  do  what  thou  art 
able,  in  keeping  the  commands,  if  thou  fail  in  the  least  degree 
of  obedience,  which  the  law  enjoins,  thou  art  certainly  ruined 
for  ever ;  unless  thou  take  hold  of  Christ,  renouncing  all  thy 
righteousness,  as  filthy  rags.  See  Rom.  x.  5  ;  Gal.  iii.  10. 
Lastly ,  It  must  be  perpetual,  as  the  man  Christ’s  obedience 
was,  who  always  did  the  things  which  pleased  the  Father ;  for 


MAN  UNABLE  TO  RECOVER  HIMSELF. 


129 


the  tenor  of  the  law  is,  “  Cursed  is  he  that  continueth  not  in 
all  things  written  in  the  law,  to  do  them.”  Hence,  though 
Adam’s  obedience  was,  for  a  while,  absolutely  perfect;  yet 
because  at  length  he  tripped  in  one  point,  viz.  in  eating  the 
forbidden  fruit,  he  fell  under  the  curse  of  the  law.  If  a  man 
were  to  live  a  dutiful  subject  to  his  prince,  till  the  close  of  his 
days,  and  then  conspire  against  him,  he  must  die  for  his  trea¬ 
son.  Even  so,  though  thou  shouldst  all  the  time  of  thy  life, 
live  in  perfect  obedience  to  the  law  of  God,  and  yet  at  the  hour 
of  death  only  entertain  a  vain  thought,  or  pronounce  an  idle 
word,  that  idle  word,  or  vain  thought,  would  blot  out  all  thy 
former  righteousness,  and  ruin  thee ;  namely,  in  this  way  in 
which  thou  art  seeking  to  recover  thyself. 

Now,  such  is  the  obedience  which  thou  must  perform,  if 
thou  wouldst  recover  thyself  in  the  way  of  the  law.  But 
though  thou  shouldst  thus  obey,  the  law  stakes  thee  down  in 
the  state  of  wrath,  till  another  demand  of  it  be  satisfied,  viz. 

Secondly ,  Thou  must  pay  what  thou  owest.  It  is  unde¬ 
niable  thou  art  a  sinner ;  and  whatever  thou  mayst  be  in  time 
to  come,  justice  must  be  satisfied  for  thy  sins  already  commit¬ 
ted.  The  honour  of  the  law  must  be  maintained,  by  thy  suffer¬ 
ing  the  denounced  wrath.  It  may  be  thou  hast  changed  thy 
course  of  life,  or  art  now  resolved  to  do  it,  and  to  set  about 
keeping  of  the  commands  of  God  :  but  what  hast  thou  done,  or 
what  wilt  thou  do  with  the  old  debt?  Your  obedience  to  God, 
though  it  were  perfect,  is  a  debt  due  to  him,  for  the  time  where¬ 
in  it  is  performed;  and  can  no  more  satisfy  for  former  sins, 
than  a  tenant’s  paying  the  current  year’s  rent  can  satisfy  the 
landlord  for  all  arrears.  Can  the  paying  of  new  debts  acquit 
a  man  from  old  accounts  ?  Nay,  deceive  not  yourselves  ;  you 
will  find  these  laid  up  in  store  with  God,  and  sealed  up  among 
his  treasures,  Deut.  xxxii.  34.  It  remains  then,  that  either 
thou  must  bear  that  wrath,  to  which  for  thy  sin  thou  art  liable, 
according  to  the  law ;  or  else  thou  must  acknowledge  that  thou 
canst  not  bear  it,  and  thereupon  have  recourse  to  the  surety, 
the  Lord  Jesus  Christ.  Let  me  now  ask  thee,  Art  thou  able 
to  satisfy  the  justice  of  God?  Canst  thou  pay  thy  own  debt? 
Surely  not:  for,  as  he  is  the  infinite  God,  whom  thou  hast 
offended ;  the  punishment,  being  suited  to  the  quality  of  the 
offence,  must  be  infinite.  But  thy  punishment,  or  sufferings 
for  sin,  cannot  be  infinite  in  value,  for  thou  art  a  finite  creature : 
therefore,  they  must  be  infinite  in  duration  or  continuance ;  that 
is,  they  must  be  eternal.  And  so  all  thy  sufferings  in  this  world 
are  but  an  earnest  of  what  thou  must  suffer  in  the  world  to 
come. 

Now  sinner,  if  thou  canst  answer  these  demands,  thou  mayst 
recover  thyself  in  the  way  of  the  law.  But  art  thou  not  con- 


130 


MAN  UNABLE  TO  RECOVER  HIMSELF. 


scious  of  thy  inability  to  do  any  of  these  things ;  much  more 
to  do  them  all  ?  yet  if  thou  do  not  all,  thou  dost  nothing.  Turn, 
then,  to  what  course  of  life  thou  wilt,  thou  art  still  in  a  state  of 
wrath.  Screw  up  thy  obedience  to  the  greatest  height  thou 
canst:  suffer  what  God  lays  upon  thee;  yea,  add,  if  thou  wilt, 
to  the  burden,  and  walk  under  all,  without  the  least  impatience: 
yet  all  this  will  not  satisfy  the  demands  of  the  law ;  therefore 
thou  art  still  a  ruined  creature.  Alas,  sinner !  what  art  thou 
doing,  while  thou  strivest  to  help  thyself ;  but  dost  not  receive, 
and  unite  with  Jesus  Christ  ?  Thou  art  labouring  in  the  fire, 
wearying  thyself  for  very  vanity  ;  labouring  to  enter  into  hea¬ 
ven,  by  the  door  which  Adam’s  sin  so  bolted,  as  neither  he, 
nor  any  of  his  lost  posterity,  can  ever  enter  by  it.  Dost  thou 
not  see  the  flaming  sword  of  justice,  keeping  thee  off  from  the 
tree  of  life  ?  Dost  thou  not  hear  the  law  denouncing  a  curse 
on  thee,  for  all  thou  art  doing ;  even  for  thy  obedience,  thy 
prayers,  thy  tears,  thy  reformation  of  life,  and  so  on:  because, 
being  under  the  law’s  dominion,  thy  best  works  are  not  so  good 
as  it  requires  them  to  be  ?  Believe  it,  sirs,  if  you  live  and  die 
out  of  Christ,  without  being  actually  united  to  him  as  the 
second  Adam,  the  life-giving  Spirit,  and  without  coming  under 
the  covert  of  his  atoning  blood ;  though  you  should  do  the  ut¬ 
most  that  any  man  on  earth  can  do,  in  keeping  the  commands 
of  God,  you  can  never  see  the  face  of  God  in  peace.  If  you 
should,  from  this  moment,  bid  an  eternal  farewell  to  this 
world’s  joys,  and  all  the  affairs  thereof;  and  henceforth  busy 
yourselves  with  nothing  but  the  salvation  of  your  souls  ;  if  you 
should  go  into  some  wilderness,  live  upon  the  grass  of  the  field, 
and  be  companions  to  dragons  and  owls ;  if  you  should  retire 
to  some  dark  cavern  of  the  earth,  and  weep  there  for  your  sins, 
until  you  have  wept  yourselves  blind,  yea,  wept  out  all  the 
moisture  of  your  body ;  if  you  should  confess  with  your 
tongue,  until  it  cleave  to  the  roof  of  your  mouth ;  pray,  till 
your  knees  grow  hard  as  horns ;  fast,  till  your  body  become 
like  a  skeleton;  and  after  all  this,  give  it  to  be  burnt;  the 
word  is  gone  out  of  the  Lord’s  mouth  in  righteousness,  and 
cannot  return;  that  you  shall  perish  for  ever,  notwithstanding 
all  this,  as  not  being  in  Christ,  John  xiv.  6,  “  No  man  cometh 
unto  the  Father  but  by  me.”  Acts  iv.  12,  “  Neither  is  there 
salvation  in  any  other.”  Mark  xvi.  16,  “  He  that  believeth  not, 
shall  be  damned.” 

Objection .  But  God  is  a  merciful  God,  and  he  knows  that 
we  are  not  able  to  answer  these  demands ;  we  hope  therefore  to 
be  saved,  if  we  do  as  well  as  we  can,  and  keep  the  commands 
as  well  as  we  are  able.  Answer.  1.  Though  thou  art  able  to 
do  many  things,  thou  art  not  able  to  do  one  thing  right :  thou 
canst  do  nothing  acceptable  to  God,  being  out  of  Christ,  John 


MAN  UNABLE  TO  RECOVER  HIMSELF. 


131 


xv.  5,  “  Without  me  ye  can  do  nothing.”  An  unrenewed  man, 
as  thou  art,  can  do  nothing  but  sin  ;  as  we  have  already  proved. 
Thy  best  actions  are  sin,  and  so  they  increase  thy  debt  to  jus¬ 
tice  :  how  then  can  it  be  expected  they  should  lessen  it?  2. 
Though  God  should  offer  to  save  men,  upon  condition  that  they 
did  all  they  could  do,  in  obedience  to  his  commands,  yet  we  have 
reason  to  think,  that  those  who  should  attempt  it,  would  never 
be  saved :  for  where  is  the  man  that  does  as  well  as  he  can  ? 
Who  sees  not  many  false  steps  he  has  made,  which  he  might 
have  avoided  ?  There  are  so  many  things  to  be  done,  so  many 
temptations  to  carry  us  out  of  the  road  of  duty,  and  our  nature 
is  so  very  apt  to  be  set  on  fire  of  hell,  that  we  surely  must  fail, 
even  in  some  point  that  is  within  the  compass  of  our  natural 
abilities.  But,  3.  Though  thou  shouldst  do  all  thou  art  able  to 
do,  in  vain  dost  thou  hope  to  be  saved  in  that  way.  What  word 
of  God  is  this  hope  of  thine  founded  on  ?  It  is  neither  founded 
on  law  nor  gospel :  therefore  it  is  but  a  delusion.  It  is  not 
founded  on  the  gospel :  for  the  gospel  leads  the  soul  out  of  itself, 
to  Jesus  Christ  for  all;  and  it  establishes  the  law,  Rom.  iii.  31. 
Whereas  this  hope  of  yours  cannot  be  established,  but  on  the 
ruins  of  the  law,  which  God  will  magnify  and  make  honourable. 
Hence  it  appears,  that  it  is  not  founded  on  the  law  neither, 
When  God  set  Adam  a  working  for  happiness  to  himself,  and 
his  posterity,  perfect  obedience  was  the  condition  required  of 
him;  and  the  curse  was  denounced  in  case  of  disobedience. 
The  law  being  broken  by  him,  he  and  his  posterity  were  sub¬ 
jected  to  the  penalty,  for  sin  committed  ;  and  withal  still  bound 
to  perfect  obedience:  for  it  is  absurd  to  think,  that  man’s  sin¬ 
ning,  and  suffering  for  his  sin,  should  free  him  from  his  duty  of 
obedience  to  his  Creator.  When  Christ  came  in  the  room  of 
the  elect,  to  purchase  their  salvation,  the  terms  were  the  same. 
Justice  had  the  elect  under  arrest:  if  he  is  desirous  to  deliver 
them,  the  terms  are  known.  He  must  satisfy  for  their  sin,  by 
suffering  the  punishment  due  to  it;  he  must  do  what  they  can¬ 
not  do,  to  wit,  obey  the  law  perfectly ;  and  so  fulfil  all  right¬ 
eousness.  Accordingly,  all  this  he  did,  and  so  became,  “the 
end  of  the  law  for  righteousness,  to  every  one  that  believeth,” 
Rom.  x.  4.  And  dost  thou  think  that  God  will  abate  of  these 
terms  as  to  thee,  when  his  own  Son  got  no  abatement  of  them  ? 
Expect  it  not,  though  thou  shouldst  beg  it  with  tears  of  blood; 
for  if  they  prevailed,  they  must  prevail  against  the  truth,  justice, 
and  honour  of  God,  Gal.  iii.  10,  “  Cursed  is  every  one  thatcon- 
tinueth  not  in  all  things,  which  are  written  in  the  book  of  the 
law  to  do  them.”  Ver.  12,  “  And  the  law  is  not  of  faith  :  but, 
the  man  that  doeth  them,  shall  live  in  them.”  It  is  true,  that 
God  is  merciful :  but  cannot  he  be  merciful,  unless  he  save  you 
in  a  way  that  is  neither  consistent  with  his  law,  nor  his  gospel? 


132 


MAN  UNABLE  TO  RECOVER  HIMSELF. 


Has  not  his  goodness  and  mercy  sufficiently  appeared,  in  send¬ 
ing  the  Son  of  his  love,  to  do  “  what  the  law  could  not  do,  in 
that  it  was  weak  through  the  flesh?”  He  has  provided  help 
for  them  that  cannot  help  themselves:  but  thou,  insensible 
of  thine  own  weakness,  wilt  needs  think  to  recover  thyself  by 
thine  own  works,  while  thou  art  no  more  able  to  do  it,  than  to 
remove  mountains  of  brass  out  of  their  place. 

Wherefore  I  conclude,  that  thou  art  utterly  unable  to  recover 
thyself,  in  the  way  of  works,  or  by  the  law.  O  that  thou 
wouldst  conclude  the  same  concerning  thyself. 

II.  Let  us  try  next  what  the  sinner  can  do  to  recover  himself, 
in  the  way  of  the  gospel.  It  may  be  thou  thinkest,  that  thou 
canst  not  do  all  by  thyself  alone,  yet  Jesus  Christ  offering  thee 
help,  thou  canst  of  thyself  embrace  it,  and  use  it  for  thy  re¬ 
covery.  But,  0  sinner  be  convinced  of  thine  absolute  need  of 
the  grace  of  Christ :  for  truly,  there  is  help  offered,  but  thou 
canst  not  accept  it :  there  is  a  rope  cast  out  to  draw  shipwrecked 
sinners  to  land :  but  alas  !  they  have  no  hands  to  catch  hold  of 
it.  They  are  like  infants  exposed  in  the  open  field,  that  must 
starve,  though  their  food  be  lying  by  them,  unless  one  put  it  in 
their  mouths.  To  convince  natural  men  of  this,  let  it  be  con¬ 
sidered. 

First ,  That  although  Christ  is  offered  in  the  gospel,  yet  they 
cannot  believe  in  him.  Saving  faith  is  the  faith  of  God’s  elect; 
the  special  gift  of  God  to  them,  wrought  in  them  by  his  Spirit. 
Salvation  is  offered  to  them  that  will  believe  in  Christ,  but  how 
can  you  believe?  John  v.  44.  It  is  offered  to  those  that  will 
come  to  Christ ;  but  “  no  man  can  come  unto  him  except  the 
Father  draw  him.”  It  is  offered  to  them  that  will  look  to  him, 
as  lifted  on  the  pole  of  the  gospel,  Isa.  xlv.  22  :  but  the  natural 
man  is  spiritually  blind,  Rev.  iii.  17 ;  and  as  to  the  things  of 
the  Spirit  of  God,  he  cannot  know  them,  for  they  are  spiritually 
discerned,  1  Cor.  ii.  14.  Nay,  whosoever  will,  he  is  welcome  ; 
let  him  come,  Rev.  xxii.  17,  but  there  must  be  a  day  of  power 
on  the  sinner,  before  he  can  be  willing,  Psal.  cx.  8. 

Secondly ,  Man  naturally  has  nothing  wherewithal  to  im¬ 
prove,  for  his  recovery,  the  help  brought  in  by  the  gospel.  He 
is  cast  away  in  a  state  of  wrath  ;  and  is  bound  hand  and  foot 
so  that  he  cannot  lay  hold  of  the  cords  of  love,  thrown  out  to 
him  in  the  gospel.  The  most  cunning  artificer  cannot  work 
without  tools ;  neither  can  the  most  skilful  musician  play  well 
on  an  instrument  that  is  out  of  tune.  How  can  one  believe, 
how  can  he  repent,  whose  understanding  is  darkness,  Eph.  v.  8 ; 
whose  heart  is  a  stony  heart,  inflexible,  insensible,  Ezek.  xxxvi. 
26;  whose  affections  are  wholly  disordered  and  distempered; 
who  is  averse  to  good,  and  bent  to  evil  ?  The  arms  of  natural 
abilities  are  too  short  to  reach  supernatural  help :  hence  those 


MAN  UNABLE  TO  RECOVER  HIMSELF. 


133 


who  most  excel  in  them,  are  often  most  estranged  from  spiritual 
things,  Matt.  xi.  25,  “  Thou  hast  hid  these  things  from  the  wise 
and  prudent.” 

Thirdly ,  Man  cannot  work  a  saving  change  on  himself :  but 
so  changed  he  must  be,  else  he  can  neither  believe  nor  repent, 
nor  ever  see  heaven.  No  action  can  be  without  a  suitable 
principle.  Believing,  repenting,  and  the  like,  are  the  product 
of  the  new  nature ;  and  can  never  be  produced  by  the  old 
corrupt  nature.  Now,  what  can  the  natural  man  do  in  this 
matter  ?  He  must  be  regenerate  ;  begotten  again  unto  a  lively 
hope :  but  as  the  child  cannot  be  active  in  his  own  generation, 
so  a  man  cannot  be  active,  but  passive  only,  in  his  own  re¬ 
generation.  The  heart  is  shut  against  Christ:  man  cannot 
open  it ;  only  God  can  do  it  by  his  grace,  Acts  xvi.  14.  He  is 
dead  in  sin :  he  must  be  quickened,  raised  out  of  his  grave  ; 
who  can  do  this  but  God  himself?  Eph.  ii.  1 — 5.  Nay,  he 
must  be  “  created  in  Christ  Jesus,  unto  good  works,”  Eph.  ii. 
10.  These  are  works  of  omnipotency,  and  can  be  done  by  no 
less  a  power. 

Fourthly ,  Man,  in  his  depraved  state,  is  under  an  utter 
inability  to  do  any  thing  truly  good,  as  was  cleared  before  at 
large  :  how  then  can  he  obey  the  gospel  ?  His  nature  is  the  very 
reverse  of  the  gospel :  how  can  he,  of  himself,  fall  in  with  that 
plan  of  salvation,  and  accept  the  offered  remedy  ?  The  cor¬ 
ruption  of  man’s  nature  infallibly  includes  his  utter  inability  to 
recover  himself  in  any  way,  and  whoso  is  convinced  of  the  one, 
must  needs  admit  the  other ;  for  they  stand  and  fall  together. 
Were  all  the  purchase  of  Christ  offered  to  the  unregenerate 
man,  for  one  good  thought,  he  cannot  command  it,  2  Cor.  iii. 
5,  “  Not  that  we  are  sufficient  of  ourselves,  to  think  any  thing 
as  of  ourselves.”  Were  it  offered  on  condition  of  a  good  word, 
yet,  “how  can  ye,  being  evil,  speak  good  things?”  Matt.  xii. 
35.  Nay,  were  it  left  to  yourselves,  to  choose  what  is  easiest, 
Christ  himself  tells  you,  John  xv.  5,  “Without  me,  ye  can 
do  nothing.” 

Lastly ,  The  natural  man  cannot  but  resist  the  Lord’s  offer¬ 
ing  to  help  him ;  yet  that  resistance  is  infallibly  overcome  in 
the  elect,  by  converting  grace.  Can  the  stony  heart  but  choose 
to  resist  the  stroke  ?  There  is  not  only  an  inability,  but  an 
enmity  and  obstinacy  in  man’s  will  by  nature.  God  knows,  O 
natural  man,  whether  thou  knowest  it  or  not,  that  “  thou  art 
obstinate,”  and  “  thy  neck  is  an  iron  sinew,  and  thy  brow 
brass,”  Isa.  xlviii.  4,  and  cannot  be  overcome,  but  by  him,  who 
hath  “  broken  the  gates  of  brass,  and  cut  the  bars  of  iron  in 
sunder.”  Hence,  commonly  speaking,  there  is  such  hard  work, 
in  converting  of  a  sinner.  Sometimes  he  seems  to  be  caught 
in  the  net  of  the  gospel;  yet,  qfiickly  he  slips  away  again. 


134 


OBJECTIONS  TO  MAN'S  INABILITY  TO 


The  hook  catches  hold  of  him ;  but  he  struggles,  till  getting 
free  of  it,  he  goes  away  with  a  bleeding  wound.  When  good 
hopes  are  conceived  of  him,  by  those  that  travail  in  birth  for 
the  forming  of  Christ  in  him,  there  is  oft  times  nothing  brought 
forth  but  wind.  The  deceitful  heart  makes  many  a  shift  to 
avoid  a  Saviour,  and  cheat  the  man  of  eternal  happiness.  Thus 
the  natural  man  lies  sunk  in  a  state  of  sin  and  wrath,  utterly 
unable  to  recover  himself. 

Objection  1.  If  we  be  under  an  utter  inability  to  do  any 
good,  how  can  God  require  us  to  do  it?  Answer.  God  making 
man  upright,  Eccl.  vii.  29,  gave  him  a  power  to  do  every  thing 
that  he  should  require  of  him  :  this  power  man  lost  by  his  own 
fault.  We  were  bound  to  serve  God,  and  do  whatever  he  com¬ 
manded  us,  as  being  his  creatures ;  and  also,  we  were  under 
the  superadded  tie  of  a  covenant,  for  that  purpose.  Now,  we 
having,  by  our  own  fault,  disabled  ourselves,  shall  God  lose  his 
right  of  requiring  our  task,  because  we  have  thrown  away  the 
strength  he  gave  us  whereby  to  perform  it  ?  Has  the  creditor 
no  right  to  require  payment  of  his  money,  because  the  debtor 
has  squandered  it  away,  and  is  not  able  to  pay  him?  Truly,  if 
God  can  require  no  more  of  us  than  we  are  able  to  do,  we  need 
no  more  to  save  us  from  wrath,  but  to  make  ourselves  unable 
for  every  duty,  and  to  incapacitate  ourselves  for  serving  God 
any  manner  of  way,  as  profane  men  frequently  do :  and  so  the 
deeper  a  man  is  plunged  in  sin,  he  will  be  the  more  secure  from 
wrath  ;  for  where  God  can  require  no  duty  of  us,  we  do  not  sin 
in  omitting  it;  and  where  there  is  no  sin,  there  can  be  no 
wrath.  As  to  what  may  be  urged  by  the  unhumbled  soul, 
against  the  putting  our  stock  in  Adam’s  hand,  the  righteousness 
of  that  dispensation  was  cleared  before.  But  moreover,  the  un¬ 
renewed  man  is  daily  throwing  away  the  very  remains  of  natu¬ 
ral  abilities,  that  rational  light  and  strength -which  are  to  be 
found  amongst  the  ruins  of  mankind.  Nay,  further,  he  will  not 
believe  his  own  utter  inability  to  help  himself ;  so  that  out  of 
his  own  mouth  he  must  be  condemned.  Even  those  who  make 
their  natural  impotency  too  good  a  covert  to  their  sloth,  do, 
with  others,  delay  the  work  of  turning  to  God  from  time  to 
time,  and,  under  convictions,  make  large  promises  of  reforma¬ 
tion,  which  afterwards  they  never  regard,  and  delay  their  re¬ 
pentance  to  a  death-bed,  as  if  they  could  help  themselves  in  a 
moment ;  which  shows  them  to  be  far  from  a  due  sense  of  their 
natural  inability,  whatever  they  pretend. 

Now,  if  God  can  require  of  men  the  duty  they  are  not  able 
to  do,  he  can  in  justice  punish  them  for  their  not  doing  it,  not¬ 
withstanding  their  inability.  If  he  has  power  to  exact  the  debt 
of  obedience,  he  has  also  power  to  cast  the  insolvent  debtor  into 
prison,  for  his  not  paying  it.  Further,  though  unregenerate 


RECOVER  HIMSELF,  ANSWERED. 


135  * 

men  have  no  gracious  abilities,  yet  they  want  not  natural  abili¬ 
ties,  which,  nevertheless,  they  wrill  not  improve.  There  are 
many  things  they  can  do,  which  they  do  not,  they  will  not  do 
them ;  and  therefore  their  damnation  will  be  just.  Nay,  all  their 
inability  to  do  good  is  voluntary ;  they  will  not  come  to  Christ, 
John  v.  40.  They  will  not  repent,  they  will  die,  Ezek.  xviii. 
51.  So  they  will  be  justly  condemned;  because  they  will 
neither  turn  to  God,  nor  come  to  Christ;  but  love  their  chains 
better  than  their  liberty,  and  darkness  rather  than  light;  John 
iii.  19. 

Objection  2.  Why  do  you  then  preach  Christ  to  us;  call  us 
to  come  to  him,  to  believe,  repent,  and  use  the  means  of  sal¬ 
vation?  Answer.  Because  it  is  your  duty  so  to  do.  It  is 
your  duty  to  accept  of  Christ,  as  he  is  offered  in  the  gospel]; 
to  repent  of  your  sins,  and  to  be  holy  in  all  manner  of  conver¬ 
sation:  these  things  are  commanded  you  of  God;  and  his  com¬ 
mand,  not  your  ability,  is  the  measure  of  your  duty.  Moreo¬ 
ver,  these  calls  and  exhortations  are  the  means  that  God  is 
pleased  to  make  use  of,  for  converting  his  elect,  and  working 
grace  in  their  hearts  :  to  them,  “  faith  cometh  by  hearing,”  Rom. 
x.  17,  while  they  areas  unable  to  help  themselves  as  the  rest  of 
mankind  are.  Upon  very  good  grounds  may  we,  at  the  com¬ 
mand  of  God,  who  raises  the  dead,  go  to  their  graves  and  cry 
in  His  name,  “  Awake  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  give  thee  light,”  Eph.  v.  14.  And  seeing 
the  elect  are  not  to  be  known,  and  distinguished  from  others 
before  conversion ;  as  the  sun  shines  on  the  blind  man’s  face, 
and  the  rain  falls  on  the  rocks  as  well  as  on  the  fruitful  plains ; 
so  we  preach  Christ  to  all,  and  shoot  the  arrow  at  a  venture, 
which  God  himself  directs,  as  he  sees  meet.  Moreover,  these 
calls  and  exhortations  are  not  altogether  in  vain,  even  to  those 
who  are  not  converted  by  them.  Such  persons  may  be  con¬ 
vinced,  though  they  be  not  converted :  although  they  be  not 
sanctified  by  these  means,  yet  they  may  be  restrained  by  them, 
from  running  into  that  excess  of  wickedness,  which  otherwise 
they  would  arrive  at.  The  means  of  grace  serve,  as  it  were,  to 
embalm  many  dead  souls,  which  are  never  quickened  by  them: 
though  they  do  not  restore  them  to  life,  yet  they  keep  them 
from  smelling  so  rank  as  otherwise  they  would  do.  Finally, 
Though  you  cannot  recover  yourselves,  nor  take  hold  of  the 
saving  help  offered  to  you  in  the  gospel;  yet,  even  by  the  power 
of  nature,  you  may  use  the  outward  and  ordinary  means,  whereby 
Christ  communicates  the  benefits  of  redemption  to  ruined  sin¬ 
ners,  who  are  utterly  unable  to  recover  themselves  out  of  the 
state  of  sin  and  wrath.  You  may  and  can,  if  you  please,  do 
many  tilings  that  would  set  you  in  a  fair  way  for  help  from  the 
Lord  Jesus  Christ.  You  may  go  so  far  on,  as  not  to  be  far  from 


136 


OBJECTIONS  TO  MAN’S  INABILITY  TO 


the  kingdom  of  God,  as  the  discreet  scribe  had  done,  Mark  xii. 
34,  though,  it  should  seem,  he  was  destitute  of  supernatural 
abilities.  Though  you  cannot  cure  yourselves,  yet  you  may 
come  to  the  pool,  where  many  such  diseased  persons  as  you  are, 
have  been  cured;  though  you  have  none  to  put  you  into  it,  yet 
you  may  lie  at  the  side  of  it :  “  Who  knows  but  the  Lord  may 
return,  and  leave  a  blessing  behind  him  ?”  as  in  the  case  of  the 
impotent  man,  recorded  in  John  v.  5 — 8.  I  hope  Satan  does 
not  chain  you  to  your  houses,  nor  stake  you  down  in  your  fields 
on  the  Lord’s  day ;  but  you  are  at  liberty,  and  can  wait  at  the 
posts  of  wisdom’s  doors,  if  you  will.  When  you  come  thither, 
he  doth  not  beat  drums  at  your  ears,  that  you  cannot  hear  what 
is  said;  there  is  no  force  upon  you,  obliging  you  to  apply  all 
you  hear  to  others ;  you  may  apply  to  yourselves  what  belongs 
to  your  state  and  condition.  When  you  go  home,  you  are  not 
fettered  in  your  houses,  where  perhaps  no  religious  discourse  is 
to  be  heard  ;  but  you  may  retire  to  some  separate  place,  where 
you  can  meditate,  and  exercise  your  consciences  with  pertinent 
questions  upon  what  you  have  heard.  You  are  not  possessed 
with  a  dumb  devil,  that  you  cannot  get  your  mouths  opened  in 
prayer  to  God.  You  are  not  so  driven  out  of  your  beds  to  your 
wordly  business,  and  from  your  worldly  business  to  your  beds 
again,  but  you  might,  if  you  would,  make  some  prayer  to  God 
upon  the  case  of  your  perishing  souls.  You  may  examine 
yourselves  as  to  the  state  of  your  souls,  in  a  solemn  manner,  as 
in  the  presence  of  God ;  you  may  discern  that  you  have  no 
grace,  and  that  you  are  lost  and  undone  without  it ;  and  you 
may  cry  unto  God  for  it.  These  things  are  within  the  compass 
of  natural  abilities,  and  may  be  practiced  where  there  is  no 
grace.  It  must  aggravate  your  guilt,  that  you  will  not  be  at  so 
much  pains  about  the  state  and  case  of  your  precious  souls.  If 
you  do  not  what  you  can,  you  will  be  condemned,  not  only  for 
your  want  of  grace,  but  for  your  despising  it. 

Objection  3.  But  all  this  is  needless,  seeing  we  are  utterly 
unable  to  help  ourselves  out  of  the  state  of  sin  and  wrath.  An¬ 
swer.  Give  not  place  to  that  delusion,  which  puts  asunder  what 
God  has  joined,  namely,  the  use  of  means,  and  a  sense  of  our 
own  impotency.  If  ever  the  Spirit  of  God  graciously  influence 
your  souls,  you  will  become  thoroughly  sensible  of  your  absolute 
inability,  and  yet  enter  upon  a  vigorous  use  of  means.  You  will 
do  for  yourselves,  as  if  you  were  to  do  all ;  and  yet  overlook 
all  you  do,  as  if  you  had  done  nothing.  Will  you  do  nothing 
for  yourselves,  because  you  cannot  do  all  ?  Lay  down  no  such 
impious  conclusion  againsj;  your  own  souls.  Do  what  you  can  ; 
and,  it  may  be,  while  you  are  doing  what  you  can  for  yourselves, 
God  will  do  for  you  what  you  cannot.  “  Understandest  thou 
what  thou  readest?”  said  Philip  to  the  eunuch :  “  How  can  I,” 


RECOVER  HIMSELF,  ANSWERED. 


137 


said  he  “  except  some  man  should  guide  me  ?”  Acts  viii.  30, 31. 
He  could  not  understand  the  scripture  he  read :  yet  he  could 
read  it:  he  did  what  he  could,  he  read;  and  while  he  was 
reading,  God  sent  him  an  interpreter.  The  Israelites  were  in 
a  great  strait  at  the  Red  Sea ;  and  how  could  they  help  them¬ 
selves,  when  on  the  one  hand  were  mountains,  and  on  the  other 
the  enemy’s  garrison ;  when  Pharaoh  and  his  host  were  behind 
them,  and  the  Red  Sea  before  them  ?  What  could  they  do  ? — 
“  Speak  unto  the  children  of  Israel,”  said  the  Lord  to  Moses, 
“  that  they  go  forward,”  Exod.  xiv.  15.  For  what  end  should 
they  go  forward  ?  Can  they  make  a  passage  to  themselves 
through  the  sea?  No ;  but  let  them  go  forward,  said  the  Lord  : 
though  they  cannot  turn  sea  to  dry  land,  yet  they  can  go  for¬ 
ward  to  the  shore.  So  they  did  ;  and  when  they  did  what  they 
could,  God  did  for  them  what  they  could  not  do. 

Question.  Has  God  promised  to  convert  and  save  them  who, 
in  the  use  of  means,  do  what  they  can  towards  their  own  relief? 
•Answer.  We  may  not  speak  wickedly  for  God;  natural  men 
being  strangers  to  the  covenant  of  promise,  Eph.  ii  12,  have  no 
such  promise  made  to  them.  Nevertheless  they  do  not  act 
rationally,  unless  they  exert  the  powers  they  have,  and  do  what 
they  can.  For,  1.  It  is  possible  this  course  may  succeed  with 
them.  If  you  do  what  you  can,  it  may  be,  God  will  do  for 
you  wrhat  you  cannot  do  for  yourselves.  This  is  sufficient  to 
determine  a  man  in  a  matter  of  the  utmost  importance,  such  as 
this  is,  Acts  viii.  22,  “  Pray  God,  if  perhaps  the  thought  of  thy 
heart  may  be  forgiven  thee.”  Joel  ii.  14,  “  Who  knoweth  if 
he  will  return  ?”  If  success  may  be,  the  trial  should  be.  If, 
in  a  wreck  at  sea,  all  the  sailors  and  passengers  betake  them¬ 
selves  each  to  a  broken  board  for  safety;  and  one  of  them  should 
see  all  the  rest  perish,  notwithstanding  their  utmost  endeavour 
to  save  themselves  :  yet  the  very  possibility  of  escaping  by  that 
means,  would  determine  that  one  still  to  do  his  best  with  his 
board.  Why  then  do  not  you  reason  with  yourselves,  as  the 
four  lepers  did,  who  sat  at  the  gate  of  Samaria  ?  2  Kings  vii. 
3,  4.  WThy  do  you  not  say,  “  If  we  sit  still,”  not  doing  what 
we  can,  “  we  die  ;”  let  us  put  it  to  a  trial;  if  we  be  saved, 
“  we  shall  live  :”  if  not,  “  we  shall  but  die  ?”  2.  It  is  probable 

this  course  may  succeed.  God  is  good  and  merciful  :  he  loves 
to  surprise  men  with  his  grace,  and  is  often  “found  of  them 
that  sought  him  not,”  Isa.  lxv.  1.  If  you  do  this,  you  are 
so  far  in  the  road  of  your  duty  ;  and  you  are  using  the  means, 
which  the  Lord  is  wont  to  bless,  for  men’s  spiritual  recovery: 
you  lay  yourselves  in  the  way  of  the  great  Physician  ;  and  so 
it  is  probable  you  may  be  healed.  Lydia  went,  with  others, 
to  the  place  “  where  prayer  was  wont  to  be  made  ;  and  “  the 
Lord  opened  her  heart,”  Acts  xvi.  13,  14.  You  plough  and 


138 


OBJECTIONS  TO  MAN’S  INABILITY  TO,  ETC. 


sow,  though  nobody  can  tell  you  for  certain  that  you  will  get 
so  much  as  your  seed  again :  you  use  means  for  the  recovery 
of  your  health,  though  you  are  not  sure  they  will  succeed.  In 
these  cases  probability  determines  you ;  and  why  not  in  this 
also  ?  Importunity,  we  see,  does  very  much  with  men ; 
therefore  pray,  meditate,  desire  help  of  God;  be  much  at  the 
throne  of  grace,  supplicating  for  grace  ;  and  do  not  faint. 
Though  God  regard  you  not,  who  in  your  present  state  are  but 
one  mass  of  sin,  universally  depraved,  and  vitiated  in  all  the 
powers  of  your  soul ;  yet  he  may  regard  prayer,  meditation, 
and  the  like  means  of  his  own  appointment,  and  he  may  bless 
them  to  you. — Wherefore,  if  you  will  not  do  what  you  can, 
you  are  not  only  dead,  but  you  declare  yourselves  unworthy  of 
eternal  life. 

To  conclude- — Let  the  saints  admire  the  freedom  and  power 
of  grace,  which  came  to  them  in  their  helpless  condition,  made 
their  chains  fall  off,  the  iron  gate  to  open  to  them,  raised  the 
fallen  creatures ;  and  brought  them  out  of  the  state  of  sin  and 
wrath,  wherein  they  would  have  lain  and  perished,  had  not  they 
been  mercifully  visited.  Let  the  natural  man  be  sensible  of  his  utter 
inability  to  recover  himself.  Know  that  thou  art  without  strength  ; 
and  cannot  come  to  Christ,  till  thou  be  drawn.  Thou  art  lost,  and 
canst  not  help  thyself.  This  may  shake  the  foundation  of  thy 
hopes,  who  never  saw  thy  absolute  need  of  Christ  and  his  grace, 
but  thinkest  to  shift  for  thyself  by  thy  civility,  morality,  drowsy 
wishes  and  duties  ;  and  by  faith  and  repentance,  which  have 
sprung  out  of  thy  natural  powers,  without  the  power  and  effi¬ 
cacy  of  the  grace  of  Christ.  0  be  convinced  of  thy  absolute 
need  of  Christ,  and  his  overcoming  grace  ;  believe  thy  utter  ina¬ 
bility  to  recover  thyself ;  that  so  thou  mayest  be  humbled, 
shaken  out  of  thy  self-confidence,  and  lie  down  in  dust  and 
ashes,  groaning  out  thy  miserable  case  before  the  Lord.  A  pro¬ 
per  sense  of  thy  natural  impotency,  the  impotency  of  depraved 
human  nature,  would  be  a  step  towards  a  delivery. 

Thus  far  of  man’s  natural  state,  the  state  of  entire  deprava¬ 
tion. 


139 


STATE  III. 


THE  STATE  OF  GRACE,  OR  BEGUN  RECOVERY. 

HEAD  I. 

ON  REGENERATION. 

Being-  born  again,  not  of  corruptible  seed,  but  of  incorruptible,  by  the 
word  of  God,  which  liveth  and  abideth  for  ever. — 1  Peter  i.  23. 

We  proceed  now  to  the  state  Gf  grace ,  the  state  of  begun 
recovery  of  human  nature,  into  which  all  that  shall  partake  of 
eternal  happiness  are  translated,  sooner  or  later,  while  in  this 
world.  It  is  the  result  of  a  gracious  change  made  upon  those 
who  shall  inherit  eternal  life  ;  which  change  may  be  taken  up  in 
these  two  particulars:  1.  In  opposition  to  their  natural  real 
state,  the  state  of  corruption,  there  is  a  change  made  upon  them 
in  regeneration  ;  whereby  their  nature  is  changed.  2.  In  oppo¬ 
sition  to  their  natural  relative  state,  the  state  of  wrath,  there  is  a 
change  made  upon  them,  in  their  union  with  the  Lord  Jesus 
Christ,  by  which  they  are  placed  beyond  the  reach  of  condemna¬ 
tion.  These,  therefore,  namely,  regeneration  and  union  with 
Christ,  I  design  to  handle  as  the  great  and  comprehensive  changes 
on  a  sinner,  bringing  him  into  the  state  of  grace. 

The  first  of  these  we  have  in  the  text ;  together  with  the  out¬ 
ward  and  ordinary  means  by  which  it  is  brought  about.  The 
apostle  here,  to  excite  the  saints  to  the  study  of  holinesss  and 
particularly  of  brotherly  love,  puts  them  in  mind  of  their  spiritual 
original.  He  tells  them  that  they  were  born  again;  and  that  of 
incorruptible  seed,  the  word  of  God.  This  shows  them  to  be 
brethren,  partakers  of  the  same  new  nature;  which  is  the  root 
from  which  holiness,  and  particularly  brotherly  love,  springs. 
We  are  once  born  sinners  :  we  must  be  born  again,  that  we  may 
be  saints.  The  simple  word  signifies  “  to  be  begotten  ;”  and 
so  it  may  be  read,  Matt.  xi.  11;  “  to  be  conceived,”  Matt.  i.  20  ; 
and  “to  be  born,”  Matt.  ii.  1.  Accordingly,  the  compound 
word,  used  in  the  text,  may  be  taken  in  its  full  latitude,  the  last 
idea  presupposing  the  two  former  :  so  regeneration  is  a  superna¬ 
tural  real  change  on  the  whole  man,  fitly  compared  to  natural  or 
corporal  generation,  as  will  afterwards  appear.  The  ordinary 


140 


OF  THE  NATURE  OF  REGENERATION. 


means  of  regeneration,  called  the  “  Seed,”  whereof  the  new 
creature  is  formed,  is  not  corruptible  seed.  Of  such,  indeed, 
our  bodies  are  generated  :  but  the  spiritual  seed,  of  which  the 
new  creature  is  generated,  is  incorruptible;  namely,  “the  word 
of  God,  which  liveth  and  abideth  for  ever.”  The  sound  of  the 
word  of  God  passes,  even  as  other  sounds  do;  but  the  word 
lasts,  lives,  and  abides,  in  respect  of  its  everlasting  effects,  on  all 
upon  whom  it  operates.  This  “  word,  which  by  the  gospel  is 
preached  unto  you,”  ver.  25,  impregnated  by  the  Spirit  of  God, 
is  the  means  of  regeneration:  and  by  it  are  dead  sinners  raised 
to  life. 

Doctrine.  All  men  in  the  state  of  grace  are  born  again.  All 
gracious  persons,  namely  such  as  are  in  a  state  of  favour  with 
God,  and  endowed  with  gracious  qualities  and  dispositions,  are 
regenerate  persons.  In  discoursing  on  this  subject,  I  shall  show 
what  regeneration  is ;  next,  Why  it  is  so  called;  and  then  apply 
the  doctrine. 


OF  THE  NATURE  OF  REGENERATION. 

I.  For  the  better  understanding  of  the  nature  of  regeneration, 
take  this  along  with  you,  in  the  first  place,  that  as  there  are 
false  conceptions  in  nature,  so  there  are  also  in  grace :  by  these 
many  are  deluded,  mistaking  some  partial  changes  made  upon 
them  for  this  great  and  thorough  change.  To  remove  such 
mistakes,  let  these  few  things  be  considered :  1.  Many  call  the 
Church  their  mother,  whom  God  will  not  own  to  be  his  chil¬ 
dren,  Cant.  i.  6,  “  My  mother’s  children,”  that  is,  false  breth¬ 
ren,  “  were  angry  with  me.”  All  that  are  baptized,  are  not 
born  again.  Simon  was  baptized,  yet  still  “  in  the  gall  of  bit¬ 
terness,  and  in  the  bond  of  iniquity,”  Acts  viii.  13 — 23.  Where 
Christianity  is  the  religion  of  the  country,  many  are  called  by 
the  name  of  Christ,  who  have  no  more  of  him  than  the  name : 
and  no  wonder,  for  the  devil  had  his  goats  among  Christ’s 
sheep,  in  those  places  where  but  few  professed  the  Christian 
religion,  I  John  ii.  19,  “  They  went  out  from  us,  but  they 
were  not  of  us.”  2.  Good  education  is  not  regeneration. 
Education  may  chain  up  men’s  lusts,  but  cannot  change  their 
hearts.  A  wolf  is  still  a  ravenous  beast,  though  it  be  in  chains. 
Joash  was  very  devout  during  the  life  of  his  good  tutor  Jehoia- 
da;  but  afterwards  he  quickly  showed  what  spirit  he  was  of, 
by  his  sudden  apostasy,  2  Chron.  xxiv.  2 — 18.  Good  exam¬ 
ple  is  of  mighty  influence  to  change  the  outward  man  :  but  that 
change  often  goes  off,  when  a  man  changes  his  company;  of 
which  the  world  affords  many  sad  instances.  3.  A  turning 
from  open  profanity,  to  civility  and  sobriety,  falls  short  of  this 
saving  change.  Some  are,  for  a  while,  very  loose,  especially 


OF  THE  NATURE  OF  REGENERATION. 


J  4 1 


in  their  younger  years ;  but  at  length  they  reform,  and  leave 
their  profane  courses.  Here  is  a  change,  yet  only  such  as  may 
be  found  in  men  utterly  void  of  the  grace  of  God,  and  whose 
righteousness  is  so  far  from  exceeding,  that  it  does  not  come 
up  to  the  righteousness  of  the  scribes  and  Pharisees.  4.  One 
may  engage  in  all  the  outward  duties  of  religion,  and  yet  not 
to  be  born  again.  Though  lead  be  cast  into  various  shapes,  it 
remains  still  but  a  base  metal.  Men  may  escape  the  pollutions 
of  the  world,  and  yet  be  but  dogs  and  swine,  2  Pet.  ii.  20 — 22. 
All  the  external  acts  of  religion  are  within  the  compass  of  natu¬ 
ral  abilities.  Yea,  hypocrites  may  have  the  counterfeit  of  all 
the  graces  of  the  Spirit:  for  we  read  of  “true  holiness,”  Eph. 
iv.  23 ;  and  “  faith  unfeigned,”  1  Tim.  i.  5 ;  which  shows  us 
that  there  is  a  counterfeit  holiness,  and  a  feigned  faith.  5.  Men 
may  advance  to  a  great  deal  of  strictness  in  their  own  way  of 
religion,  and  yet  be  strangers  to  the  new  birth,  Acts  xxvi.  5, 
“  After  the  most  straitestsect  of  our  religion,  I  lived  a  Pharisee.” 
Nature  has  its  own  unsanctified  strictness  in  religion.  The 
Pharisees  had  so  much  of  it,  that  they  looked  on  Christ  as  little 
better  than  a  mere  libertine.  A  man  whose  conscience  has 
been  awakened,  and  who  lives  under  the  felt  influence  of  the 
covenant  of  works,  what  will  he  not  do  that  is  within  the  com¬ 
pass  of  natural  abilities  ?  It  is  a  truth,  though  it  came  out  of  a 
hellish  mouth,  that  “  skin  for  skin,  all  that  a  man  hath  will  he 
give  for  his  life,”  Job  ii.  4.  6.  A  person  may  have  sharp 

soul-exercises  and  pangs,  and  yet  die  in  the  birth.  Many  “  have 
been  in  pain,”  that  have  but,  “  as  it  were,  brought  forth  wind.” 
There  may  be  sore  pangs  and  throes  of  conscience,  which  turn 
to  nothing  at  last.  Pharaoh  and  Simon  Magus  had  such  con¬ 
victions,  as  made  them  desire  the  prayers  of  others  for  them. 
Judas  repented  himself;  and  under  terrors  of  conscience,  gave 
back  his  ill-gotten  pieces  of  silver.  All  is  not  gold  that  glitters. 
Trees  may  blossom  fairly  in  the  spring,  on  which  no  fruit  is  to 
be  found  in  the  harvest :  and  some  have  sharp  soul-exercises, 
which  are  nothing  but  foretastes  of  hell. 

The  new  birth,  however  in  appearance  hopefully  begun,  may 
be  marred  two  ways.  First ,  Some,  like  Zarah,  Gen.  xxxviii. 
28,  29,  are  brought  to  the  birth,  but  go  back  again.  They 
have  sharp  convictions  for  a  while  ;  but  these  go  off,  and  they 
become  as  careless  about  their  salvation,  and  as  profane  as  ever; 
and  usually  worse  than  ever;  “their  last  state  is  worse  than 
their  first,”  Matt.  xii.  45.  They  get  awakening  grace,  but  not 
converting  grace  ;  and  that  goes  off  by  degrees,  as  the  light  of 
the  declining  day,  till  it  issue  in  midnight  darkness.  Secondly , 
Some,  like  Ishmael,  come  forth  too  soon ;  they  are  born  before 
the  time  of  the  promise,  Gen.  xvi.  2;  compare  Gal.  iv.  22,  &c. 
They  take  up  with  a  mere  law-work,  and  stay  not  till  the  time 

10 


142 


OF  THE  NATURE  OF  REGENERATION. 


of  the  promise  of  the  gospel.  They  snatch  at  consolation,  not 
waiting  till  it  be  given  them  ;  and  foolishly  draw  their  comfort 
from  the  law  that  wounded  them.  They  apply  the  healing 
plaister  to  themselves,  before  their  wound  be  sufficiently 
searched.  The  law,  that  rigorous  husband,  severely  beats 
them,  and  throws  in  curses  and  vengeance  upon  their  souls ; 
then  they  fall  to  reforming,  praying,  mourning,  promising,  and 
vowing,  till  this  ghost  bet  laid;  which  done,  they  fall  asleep 
again  in  the  arms  of  the  law :  but  they  are  never  shaken  out  of 
themselves  and  their  own  righteousness,  nor  brought  forward 
to  Jesus  Christ. 

Lastly ,  There  may  be  a  wonderful  moving  of  the  affections, 
in  souls  that  are  not  at  all  touched  with  regenerating  grace. 
Where  there  is  no  grace,  there  may,  notwithstanding,  be  a  flood 
of  tears,  as  in  Esau,  “who  found  no  place  of  repentance, 
though  he  sought  it  carefully  with  tears,”  Heb.  xii.  17.  There 
may  be  great  flashes  of  joy;  as  in  the  hearers  of  the  word, 
represented  in  the  parable  of  the  stony  ground,  who  “  anon 
with  joy  receive  it,”  Matt.  xiii.  20.  There  may  also  be  great 
desires  after  good  things,  and  great  delight  in  them  too;  as  in 
those  hypocrites  described  in  Isa.  lviii.  2,  “  Yet  they  seek  me 
daily,  and  delight  to  know  my  ways  : — they  take  delight  in  ap¬ 
proaching  to  God.” — See  how  high  they  may  sometimes  stand, 
who  yet  fall  away,  Heb.  vi.  4-6.  They  may  be  “  enlightened, 
taste  of  the  heavenly  gift,”  be  “  partakers  of  the  Holy  Ghost, 
taste  the  good  word  of  God,  and  the  powers  of  the  world  to 
come.”  Common  operations  of  the  divine  Spirit,  like  a  land 
flood,  make  a  strange  turning  of  things  upside  down  :  but  when 
they  are  over,  all  runs  again  in  the  ordinary  channel.  All 
these  things  may  be,  where  the  sanctifying  Spirit  of  Christ 
never  rests  upon  the  soul,  but  the  stony  heart  still  remains ; 
and  in  that  case  these  affections  cannot  but  wither,  because  they 
have  no  root. 

But  regeneration  is  a  real  thorough  change,  whereby  the 
man  is  made  a  new  creature,  2  Cor.  v.  17.  The  Lord  God 
makes  the  creature  a  new  creature,  as  the  goldsmith  melts  down 
the  vessel  of  dishonour,  and  makes  it  a  vessel  of  honour.  Man 
is,  in  respect  of  his  spiritual  state,  altogether  disjointed  by  the 
fall;  every  faculty  of  the  soul  is,  as  it  were,  dislocated:  in  re¬ 
generation  the  J^ord  loosens  every  joint,  and  sets  it  right  again. 
Now  this  change  made  in  regeneration,  is, 

I.  A  change  of  qualities  or  dispositions  :  it  is  not  a  change  of 
the  substance,  but  of  the  qualities  of  the  soul.  Vicious  qualities 
are  removed,  and  the  contrary  dispositions  are  brought  in,  in 
their  room.  “  The  old  man  is  put  off,”  Eph.  iv.  22  ;  “  the 
new  man  put  on,”  ver.  24.  Man  lost  none  of  the  rational 
faculties  of  his  soul  by  sin  :  he  had  an  understanding  still,  but  it 


OF  THE  NATURE  OF  REGENERATION. 


143 


was  darkened;  he  had  still  a  will,  but  it  was  contrary  to  the  will 
of  God.  So  in  regeneration  there  is  not  a  new  substance  created, 
but  new  qualities  are  infused  ;  light  instead  of  darkness,  right¬ 
eousness  instead  of  unrighteousness. 

2.  It  is  a  supernatural  change  ;  he  that  is  born  again,  is  born 
of  the  Spirit,  John  iii.  5.  Great  changes  may  be  made,  by  the 
power  of  nature,  especially  when  assisted  by  external  revelation. 
Nature  may  be  so  elevated  by  the  common  influences  of  the 
Spirit,  that  a  person  may  thereby  be  turned  into  another  man, 
as  Saul  was,  1  Sam.  x.  6,  who  yet  never  becomes  a  new  man. 
But  in  regeneration,  nature  itself  is  changed,  and  we  become 
partakers  of  the  divine  nature  ;  and  this  must  needs  be  a  super¬ 
natural  change.  How  can  we,  that  are  dead  in  trespasses  and 
sins,  renew  ourselves,  more  than  a  dead  man  can  raise  himself 
out  of  his  grave  ?  Who  but  the  sanctifying  Spirit  of  Christ  can 
form  Christ  in  a  soul,  changing  it  into  the  same  image  ?  Who 
but  the  Spirit  of  sanctification  can  give  the  new  heart?  Well 
may  we  say,  when  we  see  a  man  thus  changed,  “  This  is  the 
finger  of  God.” 

3.  It  is  a  change  into  the  likeness  of  God,  2  Cor.  iii.  18. 
“  We — beholding,  as  in  a  glass,  the  glory  of  the  Lord,  are 
changed  into  the  same  image.”  Every  thing  that  generates, 
generates  its  like  ;  the  child  bears  the  image  of  the  parent;  and 
they  that  are  born  of  God,  bear  God’s  image.  Man  aspiring  to 
be  as  God,  made  himself  like  the  devil.  In  his  natural  state  he 
resembles  the  devil,  as  a  child  doth  his  father,  John  viii.  44, 
“Ye  are  of  your  father  the  devil.”  But  when  this  happy  change 
comes,  that  image  of  Satan  is  defaced,  and  the  image  of  God  is 
restored.  Christ  himself,  who  is  the  brightness  of  his  Father’s 
glory,  is  the  pattern  after  which  the  new  creature  is  made, 
Rom.  viii.  29,  “  For  whom  he  did  foreknow  he  also  did  pre¬ 
destinate,  to  be  conformed  to  the  image  of  his  Son.”  Hence 
he  is  said  to  be  formed  in  the  regenerate,  Gal.  iv.  19. 

4.  It  is  an  universal  change  ;  “  all  things  become  new,” 
2  Cor.  v.  17.  It  is  a  blessed  leaven,  that  leavens  the  whole 
lump,  the  whole  spirit,  and  soul,  and  body.  Original  sin  infects 
the  whole  man;  and  regenerating  grace,  which  is  the  salve, 
goes  as  far  as  the  sore.  This  fruit  of  the  Spirit  is  in  all  good¬ 
ness  ;  goodness  of  the  mind,  goodness  of  the  will,  goodness  of 
the  affections,  goodness  of  the  whole  man.  He  gets  not  only  a 
new  head,  to  know  religion,  or  a  new  tongue,  to  talk  of  it ;  but 
a  new  heart,  to  love  and  embrace  it  in  the  whole  of  his  conver¬ 
sation.  When  the  Lord  opens  the  sluice  of  grace,  on  the  soul’s 
new  birth-day,  the  waters  run  through  the  whole  man  to  purify 
and  make  him  fruitful.  In  those  natural  changes  spoken  of  be¬ 
fore,  they  are,  as  it  were,  pieces  of  new  cloth  put  into  an  old 


144 


THE  MIND  ILLUMINATED. 


garment;  a  new  life  sewed  to  an  old  heart:  but  the  gracious 
change  is  a  thorough  change  ;  a  change  both  of  heart  and  life. 

5.  Yet,  though  every  part  of  the  man  is  renewed,  there  is  no 
part  of  him  perfectly  renewed.  As  an  infant  has  all  the  parts  of 
a  man,  but  none  of  them  come  to  a  perfect  growth ;  so  regene¬ 
ration  brings  a  perfection  of  parts,  to  be  brought  forward  in  the 
gradual  advances  of  sanctification,  1  Pet.  ii.  2,  “  As  new-born 
babes,  desire  the  sincere  milk  of  the  word,  that  ye  may  grow 
thereby.”  Although  in  regeneration,  there  is  heavenly  light 
let  into  the  mind,  yet  there  is  still  some  darkness  there  :  though 
the  will  is  renewed,  it  is  not  perfectly  renewed ;  there  is  still 
some  of  the  old  inclination  to  sin  remaining :  and  thus  it  will 
be,  till  that  which  is  in  part  be  done  away,  and  the  light  of 
glory  come.  Adam  was  created  at  his  full  stature ;  but  they 
that  are  born,  must  have  their  time  to  grow  up:  so  those  that 
are  born  again,  come  forth  into  the  new  world  of  grace,  as  new¬ 
born  babes.  Adam  being  created  upright,  was  at  the  same  time 
perfectly  righteous,  without  the  least  mixture  of  sinful  imper¬ 
fection. 

Lastly ,  Nevertheless,  it  is  a  lasting  change,  which  never  goes 
off.  The  seed  is  incorruptible,  says  the  text;  and  so  is  the 
creature  that  is  formed  of  it.  The  life  given  in  regeneration, 
whatever  decays  it  may  fall  under,  can  never  be  utterly  lost. 
“  His  seed  remaineth  in  him,”  who  “  is  born  of  God,”  1  John 
iii.  9.  Though  the  branches  should  be  cut  down,  the  root  shall 
abide  in  the  earth  ;  and  being  watered  with  the  dew  of  heaven, 
shall  sprout  again:  for  “the  root  of  the  righteous  shall  not  be 
moved,”  Prov.  xii.  3.  But  to  come  to  particulars: 

First ,  In  regeneration  the  mind  is  savingly  enlightened. 
There  is  a  light  let  into  the  understanding ;  so  that  they  who 
were  “  sometime  darkness,  are  now  light  in  the  Lord,”  Eph.  v. 
8.  The  beams  of  the  light  of  life,  make  their  way  into  the  dark 
dungeon  of  the  heart ;  then  the  night  is  over,  and  the  morning 
light  has  come,  which  will  shine  more  and  more  unto  the  per¬ 
fect  day.  Now  the  man  is  illuminated, 

1.  In  the  knowledge  of  God.  He  has  far  other  thoughts  of 
God,  than  ever  he  had  before,  Hos.  ii.  20,  “  I  will  even  betroth 
thee  unto  me  in  faithfulness,  and  thou  shalt  know  the  Lord.” 
The  Spirit  of  the  Lord  brings  him  back  to  this  question,  “  What 
is  God  ?”  and  catechizes  him  anew  upon  that  grand  point,  so  that 
he  is  made  to  say,  “  I  have  heard  of  thee  by  the  hearing  of  the 
ear;  but  now  mine  eye  seetli  thee,”  Job  xlii.  5.  The  spotless 
purity  of  God,  his  exact  justice,  his  all-sufficiency,  and  other 
glorious  perfections  revealed  in  his  word,  are  by  this  new  light 
discovered  to  the  soul,  with  a  plainness  and  certainty,  that  doth 
as  far  exceed  the  knowledge  which  it  had  of  these  things  before, 


THE  MIND  ILLUMINATED.  145 

as  ocular  demonstration  exceeds  common  report.  For  now  he 
sees  what  he  only  heard  of  before. 

2.  He  is  enlightened  in  the  knowledge  of  sin.  He  has  dif¬ 
ferent  thoughts  of  it  than  he  was  wont  to  have.  Formerly  his 
sight  could  not  pierce  through  the  cover  Satan  laid  over  it:  but 
now  the  Spirit  of  God  removes  it,  wipes  off  the  paint  and  var¬ 
nish  ;  so  he  sees  it  in  its  natural  colours,  as  the  worst  of  evils, 
exceedingly  sinful,  Rom.  vii.  13.  O  what  deformed  monsters  do 
formerly  beloved  lusts  appear  !  Were  they  right  eyes,  he  would 
pluck  them  out ;  were  they  right  hands,  he  would  consent  to  their 
being  cut  off.  He  sees  how  offensive  sin  is  to  God,  how  destruc¬ 
tive  it  is  to  the  soul ;  and  calls  himself  a  fool,  for  fighting  so 
long  against  the  Lord,  and  harbouring  that  destroyer  as  a  bosom 
friend. 

3.  He  is  instructed  in  the  knowledge  of  himself.  Regene¬ 
rating  grace  brings  the  prodigal  to  himself,  Luke  xv.  17,  and 
makes  men  full  of  eyes  within,  knowing  every  one  the  plague 
of  his  own  heart.  The  mind  being  savingly  enlightened,  the 
man  sees  how  desperately  corrupt  his  nature  is  ;  what  enmity 
against  God,  and  his  holy  law,  has  long  lodged  there ;  so  that 
his  soul  loathes  itself.  No  open  sepulchre,  no  puddle  so  vile  and 
loathsome,  in  his  eyes,  as  himself,  Ezek.  xxxvi.  31,  “Then 
shall  ye  remember  your  own  evil  ways,  and  your  doings  that 
were  not  good,  and  shall  loathe  yourselves  in  your  own  sight.” 
He  is  no  worse  than  he  was  before:  but  the  sun  is  shining;  and 
so  those  pollutions  are  seen,  which  he  could  not  discern,  when 
there  was  no  dawning  in  him ;  as  the  word  is,  Isa.  viii.  20, 
while  as  yet  there  was  no  breaking  of  the  day  of  grace  with 
him. 

4.  He  is  enlightened  in  the  knowledge  of  Jesus  Christ,  l 
Cor.  i.  23,  24,  “But  we  preach  Christ  crucified,  unto  the  Jews 
a  stumbling-block,  and  unto  the  Greeks,  foolishness :  but  unto 
them  which  are  called  both  Jews  and  Greeks,  Christ  the  power 
of  God,  and  the  wisdom  of  God.”  The  truth  is,  unregenerate 
men,  though  capable  of  preaching  Christ,  have  not,  properly 
speaking,  the  knowledge  of  him,  but  only  an  opinion,  a  good 
opinion,  of  him  :  as  one  has  of  many  controverted  points  of  doc¬ 
trine,  wherein  he  is  far  from  certainty.  As  when  you  meet  with 
a  stranger  on  the  road,  who  behaves  himself  discreetly,  you 
conceive  a  good  opinion  of  him,  and  therefore  willingly  converse 
with  him;  but  yet  you  will  not  commit  your  money  to  him: 
because,  though  you  have  a  good  opinion  of  the  man,  he  is  a 
stranger  to  you,  you  do  not  know  him :  so  may  they  think 
well  of  Christ:  but  they  will  never  commit  themselves  to  him, 
seeing  they  know  him  not.  But  saving  illumination  carries  the 
soul  beyond  opinion,  to  the  certain  knowledge  of  Christ  and  his 
excellency,  1  Thess.  i.  5,  “For  our  gospel  came  not  unto  you 


146 


THE  MIND  ILLUMINATED. 


in  word  only,  but  also  in  power,  and  in  the  Holy  Ghost,  and 
in  much  assurance.”  The  light  of  grace  thus  discovers  the 
suitableness  of  the  mystery  of  Christ,  to  the  divine  perfections, 
and  to  the  sinner’s  case.  Hence  the  regenerate  admire  the  glo¬ 
rious  plan  of  salvation,  through  Christ  crucified  ;  lay  their  whole 
weight  upon  it,  and  heartily  acquiesce  therein ;  for  whatever  he 
be  to  others,  he  is  to  them,  “  Christ  the  power  of  God,  and  the 
wisdom  of  God.”  But  unrenewed  men,  not  seeing  this,  are 
offended  in  him:  they  will  not  venture  their  souls  in  that  bot¬ 
tom,  but  betake  themselves  to  the  broken  boards  of  their  own 
righteousness.  The  same  light  convincingly  discovers  a  super¬ 
lative  worth,  a  transcendent  glory  and  excellency  in  Christ, 
which  darken  all  created  excellencies,  as  the  rising  sun  makes 
the  stars  hide  their  heads  :  it  engages  “  the  merchantman  to  sell 
all  that  he  hath,  to  buy  the  one  pearl  of  great  price,”  Matt.  xiii. 
45,  46;  makes  the  soul  heartily  content  to  take  Christ  for  all, 
and  instead  of  all.  An  unskilful  merchant,  to  whom  one  offers 
a  pearl  of  great  price,  for  all  his  petty  wares,  dares  not  venture 
on  the  bargain  ;  for  though  he  thinks  that  one  pearl  may  be  more 
worth  than  all  he  has,  yet  he  is  not  sure  of  it:  but  when  a  jew¬ 
eller  comes  to  him,  and  assures  him  it  is  worth  double  all  his 
wares,  he  then  greedily  embraces  the  bargain,  and  cheerfully 
parts  with  all  he  has,  for  that  pearl.  Finally,  This  illumination 
in  the  knowledge  of  Christ,  convincingly  discovers  to  men 
a  fulness  in  him,  sufficient  for  the  supply  of  all  their  wants, 
enough  to  satisfy  the  boundless  desires  of  an  immortal  soul. 
And  they  are  persuaded  that  such  fulness  is  in  him,  and  that  in 
order  to  be  communicated :  they  depend  upon  it,  as  a  certain 
truth;  and  therefore  their  souls  take  up  their  eternal  rest  in  him. 

5.  The  man  is  instructed  in  the  knowledge  of  the  vanity  of 
the  world,  Psal.  cxix.  96,  “  I  have  seen  an  end  of  all  perfec¬ 
tion.”  Regenerating  grace  elevates  the  soul,  translates  it  into 
the  spiritual  world,  from  whence  this  earth  cannot  but  appear 
a  little,  yea,  a  very  little  thing ;  even  as  heaven  appeared  be¬ 
fore,  while  the  soul  was  grovelling  in  the  earth.  Grace  brings 
a  man  into  a  new  world,  where  this  world  is  reputed  but  a 
stage  of  vanity,  an  howling  wilderness,  a  valley  of  tears.  God 
has  hung  the  sign  of  vanity  at  the  door  of  all  created  enjoy¬ 
ments  :  yet  how  do  men  throng  into  the  house,  calling  and 
looking  for  somewhat  that  is  satisfying ;  even  after  it  has  been 
a  thousand  times  told  them,  that  there  is  no  such  thing  in  it,  it 
is  not  to  be  got  there,  Isa.  lvii.  10,  “  Thou  art  wearied  in  the 
greatness  of  thy  way  ;  yet  saidst  thou  not,  There  is  no  hope.” 
The  truth  of  the  matter  lies  here,  they  do  not  see  by  the  light 
of  grace,  they  do  not  spiritually  discern  that  sight  of  vanity. 
They  have  often  indeed  made  a  rational  discovery  of  it :  but 
can  that  truly  wean  the  heart  from  the  world?  Nay,  no  more 


THE  WILL  RENEWED.  147 

than  painted  fire  can  burn  off  the  prisoner’s  bands.  But  the 
light  of  grace  is  the  light  of  life,  powerful  and  efficacious. 

Lastly ,  To  sum  up  all  in  one  word,  in  regeneration  the 
mind  is  enlightened  in  the  knowledge  of  spiritual  things,  1  John 
ii.  20,  “Ye  have  an  unction  from  the  holy  One,”  that  is,  from 
Jesus  Christ,  Rev.  iii.  18.  It  is  an  allusion  to  the  sanctuary, 
whence  the  holy  oil  was  brought  to  anoint  the  priests,  “  and 
ye  know  all  things,”  viz.  necessary  to  salvation.  Though  men 
be  not  book-learned,  if  they  are  born  again,  they  are  Spirit- 
learned;  for  all  such  are  taught  of  God,  John  vi.  45.  The  Spirit 
of  regeneration  teaches  them  what  they  knew  not  before  ;  and 
what  they  knew,  by  the  ear  only,  he  teaches  them  over  again 
as  by  the  eye.  The  light  of  grace  is  an  overcoming  light,  de¬ 
termining  men  to  assent  to  divine  truths,  on  the  mere  testimony 
of  God.  It  is  no  easy  thing  for  the  mind  of  man  to  acquiesce 
in  divine  revelation.  Many  pretend  great  respect  to  the  Scrip¬ 
tures  ;  whom,  nevertheless,  the  clear  Scripture  testimony  will 
not  divorce  from  their  pre-conceived  opinions.  But  this  illu¬ 
mination  will  make  men’s  ininds  run,  as  willing  captives,  after 
Christ’s  chariot  wheels,  which  they  are  ready  to  allow  to  drive 
over,  and  “  cast  down”  their  “  imaginations,  and  “  every  high 
thing  that  exalteth  itself  against  the  knowledge  of  God,’5  2  Cor. 
x.  5.  It  will  bring  them  to  receive  the  kingdom  of  God  as  a 
little  child,”  Mark  x.  15,  who  thinks  he  has  sufficient  ground 
to  believe  any  thing,  if  his  father  do  but  say  it  is  so. 

Secondly,  The  will  is  renewed.  The  Lord  takes  away  the 
stony  heart,  and  gives  a  heart  of  flesh,  Ezek.  xxxvi.  26,  and  so 
of  stones  raises  up  children  to  Abraham.  Regenerating  grace 
is  powerful  and  efficacious,  and  gives  the  will  a  new  turn.  It 
does  not  indeed  force  it ;  but  sweetly,  yet  powerfully  draws  it, 
so  that  his  people  are  willing  in  the  day  of  his  power,  Psal.  cx. 
3.  There  is  heavenly  oratory  in  the  Mediator’s  lips  to  per¬ 
suade  sinners,  Psal.  xlv.  2,  “  Grace  is  poured  into  thy  lips.” 
There  are  cords  of  a  man,  and  bands  of  love  in  his  hands,  to 
draw  them  after  him,  Hos.  xi.  4.  Love  makes  a  net  for  elect 
souls,  which  will  infallibly  catch  them,  and  bring  them  to  land. 
The  cords  of  Christ’s  love  are  strong  cords  :  and  they  need  to 
be  so,  for  every  sinner  is  heavier  than  a  mountain  of  brass ; 
and  Satan,  together  with  the  heart  itself,  draws  the  contrary 
way.  But  love  is  strong  as  death  ;  and  the  Lord’s  love  to  the 
soul  he  died  for,  is  the  strongest  love  ;  which  acts  so  power¬ 
fully,  that  it  must  come  off’  victorious. 

1 .  The  will  is  cured  of  its  utter  inability  to  will  what  is 
good.  While  the  opening  of  the  prison,  to  them  that  are 
bound,  is  proclaimed  in  the  gospel;  the  Spirit  of  God  comes 
and  opens  the  prison  door,  goes  to  the  prisoner,  and,  by  the 
power  of  his  grace,  makes  his  chains  fall  off ;  breaks  the  bonds 


148 


THE  WILL  RENEWED. 


of  iniquity,  wherewith  he  was  held  in  sin,  so  that  he  could 
neither  will  nor  do  any  thing  truly  good ;  brings  him  forth  into 
a  large  place,  “  working  in  him  both  to  will  and  to  do  of  his 
good  pleasure,”  Phil.  ii.  13.  Then  it  is  that  the  soul,  that  was 
fixed  to  the  earth,  can  move  heavenward ;  the  withered  hand 
is  restored,  and  can  be  stretched  out. 

2.  There  is  wrought  in  the  will  a  fixed  aversion  to  evil.  In 
regeneration  a  man  gets  a  new  spirit  put  within  him,  Ezek. 
xxxvi.  26;  and  that  spirit  lusts  against  the  flesh,  Gal.  v.  17. 
The  sweet  morsel  of  sin,  so  greedily  swallowed  down,  he  now 
loathes,  and  would  fain  be  rid  of  it,  even  as  willingly  as  one 
who  had  drunk  a  cup  of  poison  would  throw  it  up  again.  When 
the  spring  is  stopped,  the  mud  lies  in  the  well  unmoved :  but 
when  once  the  spring  is  cleared,  the  waters  springing  up,  will 
work  the  mud  away  by  degrees.  Even  so,  while  a  man  con¬ 
tinues  in  an  unregenerate  state,  sin  lies  at  ease  in  the  heart ; 
but  as  soon  as  the  Lord  strikes  the  rocky  heart  with  the  rod  of 
his  strength,  in  the  day  of  conversion;  grace  is  “in  him  a  well 
of  water,  springing  up  into  everlasting  life,”  John  iv.  14,  work¬ 
ing  away  natural  corruption,  and  gradually  purifying  the  heart, 
Acts  xv.  9.  The  renewed  will  rises  up  against  sin,  strikes  at 
the  root  thereof,  and  thef branches  too.  Lusts  are  now  grievous, 
and  the  soul  endeavours  to  starve  them ;  the  corrupt  nature  is 
the  source  of  all  evil,  and  therefore  the  soul  will  be  often  laying 
it  before  the  great  Physician.  0  what  sorrow,  shame,  and  self- 
loathing  fill  the  heart,  in  the  day  that  grace  makes  its  triumphant 
entrance  into  it !  For  now  the  madman  is  come  to  himself, 
and  the  remembrance  of  his  follies  cannot  but  cut  him  to  the 
heart. 

Lastly,  The  will  is  endowed  with  an  inclination,  bent,  and 
propensity  to  good.  In  its  depraved' state  it  lay  quite  another 
way,  being  prone  and  bent  to  evil  only;  but  now,  by  the  ope¬ 
ration  of  the  omnipotent,  all-conquering  arm,  it  is  drawn  from 
evil  to  good ;  and  gets  another  turn.  As  the  former  was  natu¬ 
ral,  so  this  is  natural  too,  in  regard  to  the  new  nature  given  in 
regeneration,  which  has  its  holy  Listings,  as  well  as  the  corrupt 
nature  has  its  sinful  Listings,  Gal.  v.  17.  The  will,  as  re¬ 
newed,  inclines  and  points  towards  God  and  godliness.  When 
God  made  man,  his  will,  in  respect  of  its  intention,  was  di¬ 
rected  towards  God,  as  his  chief  end;  in  respect  of  its  choice, 
it  pointed  towards  that  which  God  willed.  When  man  unmade 
himself,  his  will  was  framed  to  the  very  reverse  hereof;  he 
made  himself  his  chief  end,  and  his  own  will  his  law.  But 
when  man  is  new  made,  in  regeneration,  grace  rectifies  this 
disorder  in  some  measure,  though  not  perfectly ;  because  we 
are  but  renewed  in  part,  while  in  this  world.  It  brings  back 
the  sinner  out  of  himself,  to  God,  as  his  chief  end,  Psal.  lxxiii. 


THE  WILL  RENEWED. 


149 


25,  “  Whom  have  I  in  heaven  but  thee  ?  and  there  is  none  up¬ 
on  earth  that  1  desire  besides  thee,”  Phil.  i.  21.  “For  to  me  to 
live  is  Christ.”  It  makes  him  to  deny  himself,  and  whatever 
way  he  turns,  to  point  habitually  towards  God,  who  is  the  cen¬ 
tre  of  the  gracious  soul,  its  home,  its  “  dwelling  place  in  all 
generations,”  Psal.  xc.  1.  Byregenerating  grace,  the  will  is 
brought  into  a  conformity  to  the  will  of  God.  It  is  conformed 
to  his  preceptive  will,  being  endowed  with  holy  inclinations, 
agreeable  to  every  one  of  his  commands.  The  whole  law  is 
impressed  on  the  gracious  soul :  every  part  of  it  is  written  on 
the  renewed  heart.  Although  remaining*  corruption  makes  such 
blots  in  the  writing,  that  oft-times  the  man  himself  cannot  read 
it,  yet  he  that  wrote  it  can  read  it  at  all  times  ;  it  is  never  quite 
blotted  out,  nor  can  be.  What  he  has  written,  he  has  written; 
and  it  shall  stand:  “For  this  is  the  covenant — I  will  put  my 
laws  into  their  mind,  and  write  them  in  their  hearts,”  Heb. 
viii.  10.  It  is  a  covenant  of  salt,  a  perpetual  covenant.  It  is 
also  conformed  to  his  providential  will ;  so  that  the  man  would 
no  more  be  master  of  his  own  process,  nor  carve  out  his  lot 
for  himself.  He  learns  to  say,  from  his  heart,  “  The  will  of 
the  Lord  be  done;  he  shall  choose  our  inheritance  for  us,” 
Psal.  lxvii.  4.  Thus  the  will  is  disposed  to  fall  in  with  those 
things  which,  in  its  depraved  state,  it  could  never  be  recon¬ 
ciled  to. 

Particularly,  1.  The  soul  is  reconciled  to  the  covenant  of 
peace.  The  Lord  God  proposes  a  covenant  of  peace  to  sinners ; 
a  covenant  which  he  himself  has  framed,  and  registered  in  the 
Bible  :  but  they  are  not  pleased  with  it.  Nay,  an  unregenerate 
heart  cannot  be  pleased  with  it.  Were  it  put  into  their  hands, 
to  frame  it  according  to  their  minds,  they  would  blot  many 
things  out  of  it  which  God  has  put  in,  and  put  in  many  things 
which  God  has  kept  out.  But  the  renewed  heart  is  entirely 
satisfied  with  the  covenant,  2  Sam.  xxiii.  5,  “  He  hath  made 
with  me  an  everlasting  covenant,  ordered  in  all  things  and  sure; 
this  is  all  my  salvation,  and  all, my  desire.”  Though  the  Covenant 
could  not  be  brought  down  to  their  depraved  will,  their  will  is, 
by  grace,  brought  up  to  the  covenant :  they  are  well  pleased, 
with  it;  there  is  nothing  in  it,  which  they  would  have  out;  nor 
is  any  thing  left  out  of  it,  which  they  would  have  in. — 2.  The 
will  is  disposed  to  receive  Christ  Jesus  the  Lord.  The  soul  is 
content  to  submit  to  him.  Regenerating  grace  undermines,  and 
brings  down  the  towering  imaginations  of  the  heart,  raised  up 
against  its  rightful  Lord:  it  breaks  the  iron  sinew,  which  kept 
the  sinner  from  bowing  to  him  ;  and  disposes  him  to  be  no  more 
stiff-necked,  but  to  yield.  He  is  willing  to  have  on  the  yoke  of 
Christ’s  commands,  to  take  up  the  cross,  and  to  follow  him. 


150 


THE  AFFECTIONS  CHANGED. 


He  is  content  to  take  Christ  on  any  terms,  Psal.  cx.  3,  “  Thy 
people  shall  be  willing  in  the  day  of  thy  power.” 

The  mind  being  savingly  enlightened,  and  the  will  renewed, 
the  sinner  is  thereby  determined  and  enabled  to  answer  the 
gospel  call.  So  the  chief  work  in  regeneration  is  done ;  the  fort 
of  the  heart  is  taken ;  there  is  room  made  for  the  Lord  Jesus 
Christ,  in  the  inmost  parts  of  the  soul;  the  inner  door  of  the 
will  being  now  opened  to  him,  as  well  as  the  outer  door  of  the 
understanding.  In  one  word,  Christ  is  passively  received  into 
the  heart;  he  is  come  into  the  soul,  by  his  quickening  Spirit, 
whereby  spiritual  life  is  given  to  the  man,  who  in  himself  was 
dead  in  sin.  His  first  vital  act  we  may  conceive  to  be  an 
active  receiving  of  Jesus  Christ,  discerned  in  his  glorious  ex¬ 
cellencies  ;  that  is,  a  believing  on  him,  a  closing  with  him,  as  dis¬ 
cerned,  offered,  and  exhibited  in  the  word  of  his  grace,  the  glorious 
gospel :  the  immediate  effect  of  which  is  union  with  him,  John  i. 
12,  13,  “  To  as  many  as  received  him,  to  them  gave  he  power,” 
or  privilege,  “  to  become  the  sons  of  God,  even  to  them  that  be¬ 
lieve  on  his  name:  which  were  born,  not  of  blood,  nor  of  the 
will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God.”  Eph 
iii.  17,  “  That  Christ  may  dwell  in  your  hearts  by  faith.” 
Christ  having  taken  the  heart  by  storm,  and  triumphantly  en¬ 
tered  into  it,  in  regeneration,  the  soul  by  faith,  yields  itself  to 
him,  as  it  is  expressed,  2  Chron.  xxx.  8.  Thus,  this  glorious 
King,  who  came  into  the  heart,  by  his  Spirit,  dwells  in  it  by 
faith.  The  soul  being  drawn,  runs;  and  being  effectually 
called,  comes. 

Thirdly ,  In  regeneration  there  is  a  happy  change  made  on 
the  affections ;  they  are  both  rectified  and  regulated. 

1.  This  change  rectifies  the  affections,  placing  them  on 
suitable  objects.  2  Thess.  iii.  5,  “  The  Lord  direct  your  hearts 
into  the  love  of  God.”  The  regenerate  man’s  desires  are 
rectified;  they  are  set  on  God  himself,  and  the  things  above. 
He,  who  before  cried  with  the  world,  “  Who  will  show  us  any 
good?”  has  changed  his  note,  and  says,  “  Lord,  lift  up  the  light 
of  thy  countenance  upon  us,”  Psal.  iv.  6.  Before,  he  saw  no 
beauty  in  Christ,  for  which  he  was  to  be  desired;  but  now  he 
is  all  desires,  he  is  altogether  lovely,  Cant.  v.  16.  The  main 
stream  of  his  desires  is  turned  to  run  towards  God ;  for  there  is 
the  one  thing  he  desireth,  Psal.  xxvii.  4.  He  desires  to  be 
holy,  as  well  as  to  be  happy;  and  rather  to  be  gracious  than 
great.  His  hopes,  which  before  were  low,  and  staked  down  to 
things  on  earth,  are  now  raised,  and  set  on  the  glory  which  is 
to  be  revealed.  He  entertains  the  hope  of  eternal  life,  founded 
on  the  word  of  promise,  Tit,  i.  2.  Which  hope  he  has,  as  an 
anchor  of  the  soul,  fixing  the  heart  under  trials,  Ileb.  vi.  19. 


THE  AFFECTIONS  CHANGED. 


151 


It  puts  him  upon  purifying  himself,  even  as  God  is  pure,  John 
iii.  3.  For  he  is  begotten  again  unto  a  lively  hope,  1  Pet.  i.  3. 
His  love  is  raised,  and  set  on  God  himself,  Psal.  xviii.  1  ;  on 
his  holy  law,  Psal.  cxix.  97.  Though  it  strike  against  his  most 
beloved  lust,  he  says,  “  The  law  is  holy,  and  the  commandment 
holy,  and  just,  and  good,”  Rom.  vii.  12.  He  loves  the  ordi¬ 
nances  of  God,  Psal.  lxxxiv.  1,  “  How  amiable  are  thy  taber¬ 
nacles,  0  Lord  of  hosts!”  Being  passed  from  death  unto  life, 
he  loves  the  brethren,  1  John  iii.  14;  the  people  of  God,  as 
they  are  called,  1  Pet.  ii.  10.  He  loves  God  for  himself;  and 
what  is  God’s,  for  his  sake.  Yea,  as  being  a  child  of  God,  he 
loves  his  own  enemies. — His  heavenly  Father  is  compassionate 
and  benevolent :  “  He  maketh  his  sun  to  rise  on  the  evil  and 
on  the  good ;  and  sendeth  rain  on  the  just  and  on  the  unjust:” 
therefore  he  is  in  like  manner  disposed,  Matt.  v.  44,  45.  His 
hatred  is  turned  against  sin,  in  himself  and  others,  Psal.  ci.  3, 
“  l  hate  the  work  of  them  that  turn  aside,  it  shall  not  cleave  to 
me.”  He  groans  under  the  body  of  it,  and  longs  for  deliverance, 
Rom.  vii.  24,  “0  wretched  man  that  I  am,  who  shall  deliver 
me  from  the  body  of  this  death  ?”  His  joys  and  delights  are  in 
God  the  Lord,  in  the  light  of  his  countenance,  in  his  law,  and 
in  his  people,  because  they  are  like  him.  Sin  is  what  he  chiefly 
fears :  it  is  a  fountain  of  sorrow  to  him  now,  though  formerly  a 
spring  of  pleasure. 

2.  It  regulates  the  affections  placed  on  suitable  objects.  Our 
affections,  when  placed  on  the  creature  are  naturally  exorbitant: 
when  we  joy  in  it,  we  are  apt  to  overjoy ;  and  when  we  sorrow, 
we  are  ready  to  sorrow  over  much :  but  grace  bridles  these 
affections,  clips  their  wings,  and  keeps  them  within  bounds,  that 
they  overflow  not  all  their  banks.  It  makes  a  man  “  hate  his 
father,  and  mother,  and  wife,  and  children :  yea,  and  his  own 
life  also,”  comparatively;  that  is,  to  love  them  less  than  he 
loves  God,  Luke  xiv.  26.  It  also  rectifies  lawful  affections; 
bringing  them  forth  from  right  principles,  and  directing  them  to 
right  ends.  There  may  be  unholy  desires  after  Christ  and  his 
grace;  as  when  men  desire  Christ,  not  from  any  love  to  him, 
but  merely  out  of  love  to  themselves.  “  Give  us  of  your  oil,” 
said  the  foolish  virgins,  “  for  our  lamps  are  gone  out,”  Matt, 
xxv.  8.  There  may  be  an  unsanctified  sorrow  for  sin  ;  as  when 
one  sorrows  for  it,  not  because  it  is  displeasing  to  God,  but  only 
because  of  the  wrath  annexed  to  it,  as  did  Pharaoh,  Judas,  and 
others.  So  a  man  may  love  his  father  and  mother,  from  mere 
natural  principles,  without  any  respect  to  the  command  of  God 
binding  him  thereto.  But  grace  sanctifies  the  affections,  in 
such  cases,  making  them  to  run  in  a  new  channel  of  love  to 
God,  respect  to  his  commands,  and  regard  to  his  glory.  Again, 
grace  raises  the  affections  where  they  are  loo  low.  It  gives  the 


152 


THE  CONSCIENCE  RENEWED. 


chief  seat  in  them  to  God,  and  pulls  down  all  other  rivals, 
whether  persons  or  things,  making  them  lie  at  his  feet.  Psal. 
lxxiii.  25,  “  Whom  have  I  in  heaven  but  thee  ?  and  there  is 
none  upon  earth  that  I  desire  besides  thee.”  He  is  loved  for 
himself,  and  other  persons  or  things  for  his  sake.  What  is 
lovely  in  them,  to  the  renewed  heart,  is  some  ray  of  the  divine 
goodness  appearing  in  them  :  for  unto  gracious  souls  they  shine 
only  by  borrowed  light.  This  accounts  for  the  saints  loving  all 
men ;  and  yet  hating  those  that  hate  God,  and  contemning  the 
wicked  as  vile  persons.  They  hate  and  contemn  them  for  their 
wickedness  ;  there  is  nothing  of  God  in  that,  and  therefore 
nothing  lovely  nor  honourable  in  it:  but  they  love  them  for  their 
commendable  qualities  or  perfections,  whether  natural  or  moral; 
because  in  whomsoever  these  are,  they  are  from  God,  and  can 
be  traced  to  him  as  their  fountain.  Finally,  regeneratinggrace 
sets  the  affections  so  firmly  on  God,  that  the  man  is  disposed, 
at  God’s  command,  to  quit  his  hold  of  every  thing  else,  in  order 
to  keep  his  hold  of  Christ;  to  hate  father  and  mother,  in  com¬ 
parison  with  Christ,  Luke  xiv.  26.  It  makes  even  lawful  en¬ 
joyments,  like  Xoseph’s  mantle,  to  hang  loose  about  a  man,  that 
he  may  quit  them,  when  he  is  in  hazard  to  be  ensnared  by 
holding  them. 

If  the  stream  of  our  affections  were  never  thus  turned,  we 
are  doubtless,  going  down  the  stream  into  the  pit.  If  “  the 
lust  of  the  eye,  the  lust  of  the  flesh,  and  the  pride  of  life,”  have 
the  throne  in  our  hearts,  which  should  be  possessed  by  the 
Father,  Son,  and  Holy  Ghost;  if  we  never  had  so  much  love  to 
God,  as  to  ourselves;  if  sin  has  been  somewhat  bitter  to  us,  but 
never  so  bitter  as  suffering,  never  so  bitter  as  the  pain  of  being 
weaned  from  it ;  truly  we  are  strangers  to  this  saving  change. — 
For  grace  turns  the  affections  upside  down,  whenever  it  comes 
into  the  heart. 

Fourthly,  The  conscience  is  renewed.  As  a  new  light  is  set 
up  in  the  soul,  in  regeneration,  conscience  is  enlightened,  in¬ 
structed,  and  informed.  That  candle  of  the  Lord,  Prov.  xx.  27, 
is  now  snuffed  and  brightened  ;  so  that  it  shines,  and  sends  forth 
its  light  into  the  most  retired  corners  of  the  heart ;  discovering 
sins  which  the  soul  was  not  aware  of  before :  and,  in  a  special 
manner,  discovering  the  corruption  or  depravity  of  nature,  that 
seed  and  spawn  whence  all  actual  sins  proceed.  This  produces 
the  new  complaint,  Rom.  vii.  24,  “  O  wretched  man  that  I  am, 
who  shall  deliver  me  from  the  body  of  this  death  !”  Conscience, 
which  lay  sleeping  in  the  man’s  bosom  before,  is  now  awakened, 
and  makes  its  voice  to  be  heard  through  the  whole  soul ;  there¬ 
fore  there  is  no  more  rest  for  him  in  the  sluggard’s  bed ;  he 
must  get  up  and  be  doing,  arise,  “  haste,  and  escape  for  his  life.” 
It  powerfully  incites  to  obedience,  even  in  the  most  spiritual 


THE  MEMORY  BETTERED. 


153 


acts,  which  lay  not  within  the  view  of  the  natural  conscience ; 
and  powerfully  restrains  from  sin,  even  from  those  sins  which 
do  not  lie  open  to  the  observation  of  the  world.  It  urges  the 
sovereign  authority  of  God,  to  which  the  heart  is  now  recon¬ 
ciled,  and  which  it  willingly  acknowledges  :  and  so  it  engages 
the  man  to  his  duty,  whatever  be  the  hazard  from  the  world ; 
for  it  fills  the  heart  so  with  the  fear  of  God,  that  the  force  of  the 
fear  of  man  is  broken.  This  has  engaged  many  to  put  their 
life  in  their  hand,  and  follow  the  cause  of  religion,  which  they 
once  contemned,  and  resolutely  walk  in  the  path  they  formerly 
abhorred,  Gal.  i.  23,  “He  which  persecuted  us  in  times  past, 
now  preacheth  the  faith  which  once  he  destroyed.”  Guilt  now 
makes  the  conscience  smart.  It  has  bitter  remorse  for  sins  past, 
which  fills  the  soul  with  anxiety,  sorrow,  and  self  loathing. 
And  every  new  reflection  on  these  sins  is  apt  to  affect,  and 
make  its  wounds  bleed  afresh  with  regret.  It  is  made  tender, 
in  point  of  sin  and  duty,  for  the  time  to  come  :  being  once  burnt, 
it  dreads  the  fire,  and  fears  to  break  the  hedge  where  it  was  for¬ 
merly  bit  by  the  serpent.  Finally,  the  renewed  conscience 
drives  the  sinner  to  Jesus  Christ,  as  the  only  Physician  that  can 
draw  out  the  sting  of  guilt ;  and  whose  blood  alone  can  purge  the 
conscience  from  dead  works,  Iieb.  ix.  14,  refusing  all  ease 
offered  to  it  from  any  other  hand.  This  is  an  evidence  that  the 
conscience  is  not  only  fired,  as  it  may  be  in  an  unregenerate 
state,  but  oiled  also,  with  regenerating  grace. 

Fifthly ,  As  the  memory  wanted  not  its  share  of  depravity, 
it  is  also  bettered  by  regenerating  grace.  The  memory  is 
weakened,  with  respect  to  those  things  that  are  not  worth  their 
room  therein;  and  men  are  taught  to  forget  injuries,  and  drop 
their  resentments,  Matt.  v.  44,  45,  “  Do  good  to  them  that 
hate  you,  and  pray  for  them  which  despitefully  use  you — That 
ye  may  be,’’  that  is,  appear  to  be,  “  the  children  of  your 
Father  which  is  in  heaven.”  It  is  strengthened  for  spiritual 
things.  We  have  Solomon’s  receipt  for  an  ill  memory,  Prov. 
iii.  1,  “  My  son,”  says  he,  “  forget  not  my  law.”  But  how 
shall  it  be  kept  in  mind?  “Let  thine  heart  keep  my  com¬ 
mandments.”  Grace  makes  a  heart-memory,  even  where 
there  is  no  good  head-memory,  Psal.  cxix.  11,  “  Thy  Avord 
have  I  hid  in  mine  heart.”  The  heart,  truly  touched  with  the 
powerful  sweetness  of  truth,  will  help  the  memory  to  retain 
what  is  so  relished.  If  divine  truths  made  deeper  impressions 
on  our  hearts,  they  would  impress  themselves  with  more  force 
on  our  memories,  Psal.  cxix.  93,  “  I  will  never  forget  thy  pre¬ 
cepts,  for  with  them  thou  hast  quickened  me.”  Grace  sancti¬ 
fies  the  memory.  Many  have  large,  but  unsanctified  memories, 
which  serve  only  to  gather  knowledge,  whereby  to  aggravate 
their  condemnation:  but  the  renewed  memory  serves  to  “re- 


154  A  CHANGE  ON  THE  BODY  AND  CONVERSATION. 

member  his  commandments  to  do  them,”  Psal.  ciii.  18.  It  is 
a  sacred  storehouse,  from  whence  a  Christian  is  furnished  in 
his  way  to  Zion ;  for  faith  and  hope  are  often  supplied  out  of 
it,  in  a  dark  hour.  It  is  the  storehouse rof  former  experiences ; 
and  these  are  the  believer’s  way-marks,  by  noticing  of  which 
he  comes  to  know  where  he  is,  even  in  a  dark  time.  Psal.  xlii. 

6,  “0  my  God,  my  soul  is  cast  down  within  me :  therefore 
will  1  remember  thee  from  the  land  of  Jordan,”  &c.  It  also 
helps  the  soul  to  godly  sorrow  and  self  loathing,  presenting  old 
guilt  anew  before  the  conscience,  and  making  it  bleed  afresh, 
though  the  sin  be  already  pardoned ;  Psal.  xxv.  7,  “  Remem¬ 
ber  not  the  sins  of  my  youth.”  Where  unpardoned  guilt  is 
lying  on  the  sleeping  conscience,  it  is  often  employed  to  bring 
in  a  #ord,  which,  in  a  moment,  sets  the  whole  soul  on  the  stir; 
as,  when  “  Peter  remembered  the  words  of  Jesus — he  went  * 
out  and  wept  bitterly,”  Matt.  xxvi.  75.  The  word  of  God, 
laid  up  in  a  sanctified  memory,  serves  a  man  to  resist  tempta¬ 
tions,  puts  the  sword  in  his  hand  against  his  spiritual  enemies, 
and  is  a  light  to  direct  his  steps  in  the  way  of  religion  and 
righteousness. 

Sixthly ,  There  is  a  change  made  on  the  body,  and  the 
members  thereof,  in  respect  of  their  use ;  they  are  consecrated 
to  the  Lord.  Even  “  the  body  is — for  the  Lord,”  1  Cor.  vi. 
13.  It  is  “the  temple  of  the  Holy  Ghost,”  ver.  19.  The 
members  thereof,  that  were  formerly  “  instruments  of  unright¬ 
eousness  unto  sin,”  become  “  instruments  of  righteousness  unto 
God,”  Rom.  vi.  13;  “servants  to  righteousness  unto  holi¬ 
ness,”  ver.  19.  The  eye,  that  conveyed  sinful  imaginations 
into  the  heart,  is  under  a  covenant,  Job  xxxi.  1,  to  do  so  no 
more  ;  but  to  serve  the  soul,  in  viewing  the  works,  and  reading 
the  word  of  God.  The  ear,  that  had  often  been  death’s  porter, 
to  let  in  sin,  is  turned  to  be  the  gate  of  life,  by  which  the  word 
of  life  enters  the  soul.  The  tongue,  that  set  on  fire  the  whole 
course  of  nature,  is  restored  to  the  office  it  was  designed  for  by 
the  Creator ;  namely,  to  be  an  instrument  of  glorifying  him, 
and  setting  forth  his  praise.  In  a  word,  the  whole  man  is  for 
God,  in  soul  and  body,  which  by  this  blessed  change  are  made 
his. 

Lastly ,  This  gracious  change  shines  forth  in  the  conversa¬ 
tion.  Even  the  outward  man  is  renewed.  A  new  heart  makes 
newness  of  life.  When  “  the  King’s  daughter  is  all  glorious 
within,  her  clothing  is  of  wrought  gold,”  Psal.  xlv.  13.  “  The 
single  eye”  makes  “  the  whole  body  full  of  light,”  Matt.  vi. 
22.  This  change  will  appear  in  every  part  of  a  man’s  conver¬ 
sation;  particularly  in  the  following  tilings. 

1.  In  the  change  of  his  company.  Formerly,  he  despised 
the  company  of  the  saints,  but  now  they  are  “  the  excellent,  in 


A  CHANGE  IN  THE  CONVERSATION. 


155 


whom  is  all  his  delight,”  Psal.  xvi.  3,  “  1  am  a  companion  of 
all  that  fear  thee,”  says  the  royal  Psalmist,  Psal.  cxix.  63.  A 
renewed  man  joins  himself  with  the  saints ;  for  he  and  they 
are  alike  minded,  in  that  which  is  their  main  work  and  busi¬ 
ness  ;  they  have  all  one  new  nature ;  they  are  travelling  to  Im¬ 
manuel’s  land,  and  converse  together  in  the  language  of  Ca¬ 
naan.  In  vain  do  men  pretend  to  religion,  while  ungodly  com¬ 
pany  is  their  choice ;  for  “  a  companion  of  fools  shall  be  de¬ 
stroyed,”  Prov.  xiii.  20.  Religion  will  make  a  man  shy  of 
throwing  himself  into  an  ungodly  family,  or  any  unnecessary 
familiarity  with  wicked  men;  as  one  that  is  clean  will  beware 
of  going  into  an  infected  house. 

2.  In  his  relative  capacity,  he  will  be  a  new  man.  Grace 
makes  men  gracious  in  their  several  relations,  and  naturally  leads 
them  to  the  conscientious  performance  of  relative  duties.  It 
does  not  only  make  good  men  and  good  women,  but  makes  good 
subjects,  good  husbands,  good  wives,  children,  servants,  and,  in 
a  word,  good  relatives  in  the  church,  commonwealth,  and  family. 
It  is  a  just  exception  made  against  the  religion  of  many,  namely, 
that  they  are  bad  relatives,  they  are  ill  hushands,  wives,  mas¬ 
ters,  servants,  &c.  How  can  we  prove  ourselves  to  be  new 
creatures,  if  we  be  just  such  as  we  were  before,  in  our  several 
relations?  2  Cor.  v.  17,  “Therefore,  if  any  man  be  in  Christ, 
he  is  a  new  creature:  old  things  are  past  away;  behold,  all 
things  are  become  new.”  Real  godliness  will  gain  a  testimony 
to  a  man,  from  the  consciences  of  his  nearest  relations ;  though 
they  know  more  of  his  sinful  infirmities  than  others  do,  as  we 
see  in  the  case,  2  Kings  iv.  2,  “  Thy  servant,  my  husband,  is 
dead,  and  thou  knowest  that  thy  servant  did  fear  the  Lord.” 

3.  In  the  way  of  his  following  his  worldly  business,  there  is 
a  great  change.  It  appears  to  be  no  more  his  all,  as  it  was  be¬ 
fore.  Though  saints  apply  themselves  to  worldly  business,  as 
well  as  others,  yet  their  hearts  are  not  swallowed  up  in  it.  It 
is  evident  that  they  are  carrying  on  a  trade  with  heaven,  as  well 
as  a  trade  with  earth,  Phil.  iii.  20,  “For  our  conversation  is  in 
heaven.”  They  go  about  their  employment  in  the  world,  as  a 
duty  laid  upon  them  by  the  Lord  of  all,  doing  their  lawful  busi¬ 
ness  as  the  will  of  God,  Eph.  vi.  7,  working,  because  he  has 
said,  “  Thou  shalt  not  steal.” 

4.  They  have  a  special  concern  for  the  advancement  of  the 
kingdom  of  Christ  in  the  world :  they  espouse  the  interests  of 
religion,  and  “  prefer  Jerusalem  above  their  chief  joy,”  Psal. 
cxxxvii.  6.  How  privately  soever  they  live,  grace  gives  them 
a  public  spirit,  which  will  concern  itself  in  the  ark  and  work  of 
God,  in  the  gospel  of  God,  and  in  the  people  of  God,  even  in 
those  of  them  whom  they  never  saw.  As  children  of  God,  they 
naturally  care  for  these  things.  They  have  a  new  concern  for 


156 


A  CHANGE  IN  THE  CONVERSATION. 


the  spiritual  good  of  others  :  no  sooner  do  they  taste  of  the  power 
of  grace  themselves,  but  they  are  inclined  to  set  up  to  be  agents 
for  Christ  and  holiness  in  the  world ;  as  appears  in  the  case  of 
the  woman  of  Samaria,  who,  when  Christ  had  manifested  him¬ 
self  to  her,  “  went  her  way  into  the  city,  and  saith  unto  the  men, 
Come,  see  a  man  which  told  me  all  things  that  ever  I  did :  is 
not  this  the  Christ  ?”  John  iv.  28,  29.  They  have  seen  and 
felt  the  evil  of  sin,  and  therefore  pity  the  world  lying  in  wick¬ 
edness.  They  would  fain  pluck  the  brands  out  of  the  fire,  re¬ 
membering  that  they  themselves  were  plucked  out  of  it.  They 
labour  to  commend  religion  to  others,  both  by  word  and  exam¬ 
ple ;  and  rather  deny  themselves  their  liberty  in  indifferent 
things,  than,  by  the  uncharitable  use  of  it,  destroy  others,  1 
Cor.  viii.  13,  “  Wherefore,  if  meat  make  my  brother  to  offend, 
I  will  eat  no  flesh  while  the  world  standeth,  lest  I  make  my 
brother  to  offend.” 

5.  In  their  use  of  lawful  comforts,  there  is  a  great  change. 
They  rest  not  in  them,  as  their  end ;  but  use  them  as  means  to 
help  them  in  their  way.  They  draw  their  satisfaction  from  the 
higher  springs,  even  while  the  lower  springs  are  running.  Thus 
Hannah,  having  obtained  a  son,  rejoiced  not  so  much  in  the  gift, 
as  in  the  giver,  1  Sam.  ii.  1,  “  And  Hannah  prayed,  and  said, 
My  heart  rejoiceth  in  the  Lord.”  Yea,  when  the  comforts  of 
life  are  gone,  they  can  subsist  without  them,  and  “rejoice  in  the 
Lord,  although  the  fig  tree  do  not  blossom,”  Hab.  iii.  17,  18. 
Grace  teaches  to  use  the  conveniences  of  the  present  life  pass¬ 
ingly ;  and  to  show  a  holy  moderation  in  all  things.  The 
heart  which  formerly  revelled  in  these  things,  without  fear,  is 
now  shy  of  being  over  much  pleased  with  them.  Being  ap¬ 
prehensive  of  danger,  it  uses  them  warily;  as  the  dogs  of  Egypt 
run,  while  they  lap  their  water  out  of  the  river  Nile,  for  fear  of 
the  crocodiles  that  are  in  it. 

Lastly ,  This  change  shines  forth  in  the  man’s  performance  of 
religious  duties.  He  who  lived  in  the  neglect  of  them  will  do 
so  no  more,  if  once  the  grace  of  God  enter  into  his  heart.  If  a 
man  be  new  born,  he  will  desire  the  sincere  milk  of  the  word, 
1  Peter  ii.  2,  3.  Whenever  the  prayerless  person  gets  the 
Spirit  of  grace,  he  will  be  in  him  a  Spirit  of  supplication,  Zech. 
xii.  10.  It  is  as  natural  for  one  that  is  born  again  to  pray,  as 
for  the  new-born  babe  to  cry,  Acts  xi.  II,  “  Behold,  he  pray- 
eth.”  His  heart  will  be  a  temple  for  God,  and  his  house  a 
church.  His  devotion,  which  before  was  superficial  and  formal, 
is  now  spiritual  and  lively ;  for  as  much  as  heart  and  tongue 
are  touched  with  a  live  coal  from  heaven:  and  he  rests  not  in 
the  mere  performance  of  duties,  as  careful  only  to  get  his  task 
done,  but  in  every  duty  seeks  communion  with  God  in  Christ; 
justly  considering  them  as  means  appointed  of  God  for  that  end, 


RESEMBLANCE  BETWEEN  NATURAL,  ETC.  15? 

and  reckoning  himself  disappointed  if  he  miss  of  it.  Thus  far 
of  the  nature  of  regeneration. 

THE  RESEMBLANCE  BETWEEN  NATURAL  AND  SPIRITUAL  GENE¬ 
RATION. 

II.  I  come  to  show  why  this  change  is  called  regeneration,  a 
being  bom  again.  It  is  so  called,  because  of  the  resemblance 
between  natural  and  spiritual  generation,  which  lies  in  the  fol¬ 
lowing  particulars. 

First,  Natural  generation  is  a  mysterious  thing:  and  so  is 
spiritual  generation,  John  iii.  8,  “  The  wind  bloweth  where  it 
listeth,  and  thou  hearest  the  sound  thereof,  but  canst  not  tell 
whence  it  cometh,  and  whither  it  goeth :  so  is  every  one  that  is 
born  of  the  Spirit/’  The  work  of  the  Spirit  is  felt;  but  his 
way  of  working  is  a  mystery  we  cannot  comprehend.  A  new 
light  is  let  into  the  mind,  and  the  will  is  renewed ;  but  how  that 
light  is  conveyed  thither,  how  the  will  is  fettered  with  cords  of 
love,  and  how  the  rebel  is  made  a  willing  captive,  we  can  no 
more  tell,  than  we  can  tell  “how  the  bones  do  grow  in  the 
womb  of  her  that  is  with  child,”  Eccl.  xi.  5.  As  a  man  hears 
the  sound  of  the  wind,  and  finds  it  stirring,  but  knows  not  where 
it  begins,  and  where  it  ends ;  “  so  is  every  one  that  is  born  of 
the  Spirit he  finds  the  change  that  is  made  upon  him ;  but  howr 
it  is  produced,  he  knows  not.  One  thing  he  may  know,  that 
whereas  he  was  blind,  now  he  sees  ;  but  “  the  seed  of  grace” 
“springs  and  grows  up,  he  knoweth  not  how.”  Mark  iv. 
26,  27. 

Secondly ,  In  both,  the  creature  comes  to  a  being  it  had  not 
before.  The  child  is  not,  till  it  be  generate;  and  a  man  has  no 
gracious  being,  no  being  in  grace,  till  he  be  regenerate.  Rege¬ 
neration  is  not  so  much  the  curing  of  a  sick  man,  as  “  the  quick¬ 
ening  of  a  dead  man,”  Eph.  ii.  1 — 5.  Man,  in  his  depraved 
state,  is  a  mere  nonentity  in  grace,  and  is  brought  into  a  new 
being,  by  the  power  of  him  “  who  calleth  things  that  be  not  as 
though  they  were;”  being  “created  in  Jesus  Christ  unto  good 
works,”  Eph.  ii.  10.  Therefore  our  Lord  Jesus,  to  give  ground 
of  hope  to  the  Laodiceans,  in  their  wretched  and  miserable  state, 
proposes  himself  as  “  the  beginning  of  the  creation  of  God,” 
Rev.  iii.  14,  namely,  the  active  beginning  of  it;  “  for  all  things 
were  made  by  him,”  at  first,  John  i.  3.  From  whence  they 
might  gather,  that  as  he  made  them  when  they  were  nothing, 
be  could  make  them  over  again,  when  worse  than  nothing ;  the 
same  hand  that  made  them  his  creatures,  could  make  them  new 
creatures. 

Thirdly,  As  the  child  is  passive  in  generation,  so  is  the  child 
of  God  in  regeneration.  The  one  contributes  nothing  to  its  own 

11 


158 


RESEMBLANCE  BETWEEN  NATURAL 


generation;  neither  does  the  other  contribute  anything,  by  way 
of  efficiency,  to  its  own  regeneration;  for  though  a  man  may  lay 
himself  down  at  the  pool,  yet  he  hath  no  hand  in  moving  of 
the  water,  no  power  in  performing  the  cure.  One  is  born  the 
child  of  a  king,  another  the  child  of  a  beggar :  the  child  has  no 
hand  at  all  in  this  difference.  God  leaves  some  in  their  de¬ 
praved  state ;  others  he  brings  into  a  state  of  grace,  or  regene- 
racy.  If  thou  be  thus  honoured,  no  thanks  to  thee ;  for  “  who 
maketh  thee  to  differ  from  another  ?”  1  Cor.  iv.  5. 

Fourthly ,  There  is  a  wonderful  contexture  of  parts  in  both 
births.  Admirable  is  the  structure  of  man’s  body,  in  which  there 
is  such  a  variety  of  organs ;  nothing  wanting,  nothing  superfluous. 
The  Psalmist,  considering  his  own  body,  looks  on  it  as  a  piece  of 
marvellous  work  ;  “  I  am  fearfully  and  wonderfully  made,” 
says  he,  Psal.  cxxxix.  14,  and  curiously  wrought  in  the  lower 
parts  of  the  earth,”  ver.  15  ;  that  is,  in  the  womb,  where  I 
know  not  how  the  bones  grow,  more  than  I  know  what  is  doing 
in  the  lowest  parts  of  the  earth.  In  natural  generation  we  are 
curiously  wrought,  as  a  piece  of  needlework  ;  as  the  word  im¬ 
ports  :  even  so  it  is  in  regeneration,  Psal  xlv.  14,  “  She  shall 
be  brought  unto  the  King,  in  raiment  of  needlework,”  raiment 
curiously  wrought.  It  is  the  same  word  in  both  texts.  What 
that  raiment  is,  the  apostle  tells  us,  Eph.  iv.  24.  It  is  “  the  new 
man,  which  after  God  is  created  in  righteousness  and  true  ho¬ 
liness.”  This  is  the  raiment  which  he  says,  in  the  same  place, 
we  must  put  on;  not  excluding  the  imputed  righteousness  of 
Christ.  Both  are  curiously  wrought,  as  master-pieces  of  the 
manifold  wisdom  of  God.  O  the  wonderful  contexture  of 
graces  in  the  new  creature  !  O  glorious  creature,  new  made 
after  the  image  of  God !  It  is  grace  for  grace  in  Christ,  which 
makes  up  this  new  man,  John  i.  16;  even  as  in  bodily  genera¬ 
tion,  the  child  has  member  for  member  in  the  parent;  has  every 
member  which  the  parent  has  in  a  certain  proportion. 

Fifthly ,  All  this,  in  both  cases,  has  its  rise  from  that  which 
is  in  itself  very  small  and  inconsiderable.  O  the  power  of 
God,  in  making  such  a  creature  of  the  corruptible  seed,  and 
much  more  in  bringing  forth  the  new  creature  from  so  small  be¬ 
ginnings  !  It  is  as  “  the  little  cloud,  like  a  man’s  hand,”  which 
spread,  till  “heaven  was  black  with  clouds  and  wind,  and  there 
was  a  great  rain,”  1  Kings  xviii.  44,  45.  A  man  gets  a  word 
at  a  sermon,  which  hundreds  besides  him  hear,  and  let  slip;  hut 
it  remains  with  him,  works  in  him,  and  never  leaves  him,  till 
the  little  world  be  turned  upside  down  by  it;  that  is  till  he  be¬ 
come  a  new  man.  It  is  like  the  vapour  that  got  up  into  Ahas- 
uerus’s  head,  and  cut  off  sleep  from  his  eyes,  Esth.  vi.  1, 
which  proved  a  spring  of  such  motions  as  never  ceased,  until 
Mordecai,  in  royal  pomp,  was  brought  on  horseback  through 


AND  SPIRITUAL  GENERATION. 


159 


the  streets,  proud  Hainan  trudging  at  his  foot ;  the  same  Haman 
afterwards  hanged,  Mordecai  advanced,  and  the  church  delivered 
from  Hainan’s  hellish  plot.  “  The  grain  of  mustard  seed  be- 
cometh  a  tree,”  Matt.  xiii.  31,  32.  God  loves  to  bring  great 
things  out  of  small  beginnings. 

Sixthly,  Natural  generation  is  carried  on  by  degrees,  Job  x. 

10,  “  Hast  thou  not  poured  me  out  as  milk,  and  curdled  me  like 
cheese?”  So  is  regeneration.  It  is  with  the  soul,  ordinarily, 
in  regeneration,  as  with  the  blind  man  cured  by  our  Lord,  who 
first  “  saw  men  as  trees  walking,”  afterwards  “  saw  every  man 
clearly,”  Mark  viii.  23 — 25.  It  is  true,  regeneration  being, 
strictly  speaking,  a  passing  from  death,  to  life,  the  soul  is 
quickened  in  a  moment ;  like  as,  when  the  embryo  is  brought 
to  perfection  in  the  womb,  the  soul  is  infused  into  the  lifeless 
lump.  Nevertheless,  we  may  imagine  somewhat  like  concep¬ 
tion  in  spiritual  regeneration,  whereby  the  soul  is  prepared  for 
quickening;  and  the  new  creature  is  capable  of  growth,  1  Peter 

11.  2,  and  of  life  more  abundantly,  John  x.  10. 

Seventhly ,  In  both  there  are  new  relations.  The  regenerate 
may  call  God,  Father;  for  they  are  his  children,  John  i.  12,  13, 
“  begotten  of  him,”  I  Pet.  i.  3.  The  bride,  the  Lamb’s  wife, 
that  is,  the  Church,  is  their  mother,  Gal.  iv.  26.  They  are  re¬ 
lated,  as  brethren  and  sisters,  to  angels  and  glorified  saints; 
“  the  family  of  heaven.”  They  are  of  the  heavenly  stock  ;  the 
meanest  of  them,  “  base  things  of  the  world,”  1  Cor.  i.  28,  the 
kinless  things,  as  the  word  imports,  who  cannot  boast  of  the 
blood  that  runs  in  their  veins,  are  yet,  by  their  new  birth,  near 
of  kin  with  the  excellent  in  the  earth. 

Eighthly,  There  is  a  likeness  between  the  parent  and  the 
child.  Every  thing  that  generates,  generates  its  like;  and  the 
regenerate  are  “  partakers  of  the  divine  nature,”  2  Peter  i.  4. 
The  moral  perfections  of  the  divine  nature  are,  in  measure  and 
degree,  communicated  to  the  renewed  soul:  thus  the  divine 
image  is  retrieved ;  so  that,  as  the  child  resembles  the  father, 
the  new  creature  resembles  God  himself,  being  holy  as  he  is 
holy. 

Lastly ,  As  there  is  no  birth  without  pain,  both  to  the  mother 
and  to  the  child ;  so  there  is  great  pain  in  bringing  forth  the 
new  creature.  The  children  have  more  or  less  of  these  birth- 
pains,  whereby  they  are  “pricked  in  their  heart,”  Acts  ii.  37. 
The  soul  has  sore  pains  when  under  conviction  and  humiliation. 
“  A  wounded  spirit  who  can  bear?”  The  mother  is  pained; 
“  Zion  travails,”  Isa.  lxvi.  8.  She  sighs,  groans,  cries,  and 
has  hard  labour,  in  her  ministers  and  members,  to  bring  forth 
children  to  her  Lord,  Gal.  iv.  19,  “  My  little  children,  of  whom 
I  travail  in  birth  again,  until  Christ  be  formed  in  you.”  Never 
was  a  mother  more  feelingly  touched  with  “joy,  that  a  man 


160 


THE  DOCTRINE  OF  REGENERATION  APPLIED. 


child  is  born  into  the  world,”  than  she  is  upon  the  new  birth  of 
her  children.  But  what  is  more  remarkable  than  all  this,  we 
read  not  only  of  our  Lord  Jesus  Christ’s  “  travail”  or  toil  “  of 
soul,”  Isa.  liii.  11,  but,  what  is  more  directly  to  our  purpose,  of 
his  “  pains,”  or  pangs,  as  of  one  travailing  in  childbirth  ;  so  the 
word,  used  Acts  ii.  24,  properly  signifies.  Well  may  he  call 
the  new  creature,  as  Rachel  called  her  dear-bought  son,  Benoni, 
that  is,  the  son  of  my  sorrow :  and  as  she  called  another, 
Naphtali,  that  is,  my  wrestling:  for  the  pangs  of  that  travail 
put  him  to  “  strong  crying  and  tears,”  Heb.  v.  7  ;  yea,  into  an 
“  agony  and  bloody  sweat,”  Luke  xxii.  44.  And  in  the  end 
he  died  of  these  pangs  ;  they  became  to  him  “  the  pains  of 
death,”  ActsS  ii.  24. 

THE  DOCTRINE  OF  REGENERATION  APPLIED. 

Use  I.  By  what  is  said,  you  may  try  whether  you  are  in  the 
state  of  grace,  or  not.  If  you  be  brought  out  of  the  state  of 
wrath  or  ruin,  into  the  state  of  grace,  or  salvation ;  you  are  new 
creatures,  you  are  born  again.  But  you  will  say,  How  shall 
we  know  whether  we  be  born  again  or  not?  Answer.  Were 
you  to  ask  me  if  the  sun  were  risen,  and  how  you  should  know 
whether  it  were  risen  or  not?  I  would  bid  you  look  up  to  the 
heavens,  and  see  it  with  your  eyes.  And,  would  you  know  if 
the  light  be  risen  in  your  heart  ?  Look  in  and  see.  Grace  is 
light,  and  discovers  itself.  Look  into  thy  mind,  see  if  it  has 
been  illuminated  in  the  knowledge  of  God.  Hast  thou  been 
inwardly  taught  what  God  is  ?  Were  thine  eyes  ever  turned 
inward  to  see  thyself ;  the  sinfulness  of  thy  depraved  state  :  the 
corruption  of  thy  nature;  the  sins  of  thy  heart  and  life?  Wrast 
thou  ever  led  into  a  view  of  the  exceeding  sinfulness  of  sin  ? 
H  ave  thine  eyes  seen  King  Jesus  in  his  beauty;  the  manifold 
wisdom  of  God  in  him,  his  transcendent  excellency,  and  absolute 
fulness  and  sufficiency,  with  the  vanity  and  emptiness  fof  all 
things  else  ?  Next,  What  change  is  there  on  thy  will  ?  Are 
the  fetters  taken  off,  wherewith  it  was  sometimes  bound  up 
from  moving  heaven-ward  ?  Has  thy  will  got  a  new  turn  ? 
Dost  thou  find  an  aversion  to  sin,  and  a  proneness  to  good, 
wrought  in  thy  heart  ?  Is  thy  soul  turned  towards  God,  as  thy 
chief  end?  Is  thy  will  new  moulded  into  some  measure  of 
conformity  to  the  preceptive  and  providential  will  of  God? 
Art  thou  heartily  reconciled  to  the  covenant  of  peace,  and  fixedly 
disposed  to  the  receiving  of  Christ,  as  he  is  offered  in  the 
gospel?  And  as  to  a  change  on  your  affections,  are  they  rec¬ 
tified,  and  placed  on  right  objects  ?  Are  your  desires  going 
out  after  God?  Are  they  to  his  name,  and  the  remembrance 
of  him  ?  Isa.  xxvi.  8.  Are  your  hopes  in  him  ?  Is  your  love 


THE  DOCTRINE  OF  REGENERATION  APPLIED. 


161 


set  upon  him,  and  your  hatred  set  against  sin?  Does  your 
offending  a  good  God  affect  your  heart  with  sorrow,  and  do 
you  fear  sin  more  than  suffering?  Are  your  affections  regu¬ 
lated?  Are  they,  with  respect  to  created  comforts,  brought 
down,  as  being  too  high ;  and,  with  respect  to  God  in  Christ, 
raised  up,  as  being  too  low?  Has  he  the  chief  seat  in  your 
heart?  And  are  all  your  lawful  wordly  comforts  and  enjoy¬ 
ments  laid  at  his  feet  ?  Has  thy  conscience  been  enlightened 
and  awakened,  refusing  all  ease,  but  from  the  application  of  the 
blood  of  a  Redeemer  ?  Is  thy  memory  sanctified,  thy  body 
consecrated  to  the  service  of  God?  And  art  thou  now  walking 
in  newness  of  life  ?  Thus  you  may  discover,  whether  you  are 
born  again,  or  not. 

But,  for  your  further  help  in  this  matter,  I  will  discourse  a 
little  of  another  sign  of  regeneration,  namely,  the  love  of  the 
brethren ;  an  evidence  whereby  the  weakest  and  most  timorous 
saints  have  often  had  comfort,  when  they  could  have  little  or 
no  consolation  from  other  marks  proposed  to  them.  This  the 
apostle  lays  down,  1.  John  iii.  14,  “We  know  that  we  have 
passed  from  death  unto  life,  because  we  love  the  brethren.”  It 
is  not  to  be  thought  that  the  apostle,  by  the  brethren  in  this 
place,  means  brethren  by  a  common  relation  to  the  first  Adam, 
but  to  the  second  Adam,  Christ  Jesus:  because,  however  true 
it  is,  that  universal  benevolence,  a  good  will  to  the  whole  race 
of  mankind,  takes  place  in  the  renewed  soul,  as  being  a  lively 
lineament  of  the  divine  image  ;  yet  the  wThole  context  speaks  of 
those  that  are  “the  sons  of  God,”  ver.  1,2;  “children  of 
God,”  ver.  10;  “born  of  God,”  ver.  9;  distinguishing  be¬ 
tween  “  the  children  of  God,”  and  “  the  children  of  the  devil,” 
ver.  10  ;  between  those  that  are  “  of  the  devil,”  ver.  8 — 12,  and 
those  that  are  “  of  God,”  ver.  10.  The  text  itself  comes  in  as 
a  reason  why  we  should  not  marvel  that  the  world  hates  the 
brethren,  the  children  of  God,  ver.  13.  How  can  we  marvel 
at  it,  seeing  the  love  of  the  brethren  is  an  evidence  of  one’s 
having  passed  from  death  to  life  ?  Therefore  it  were  absurd  to 
look  for  that  love  amongst  the  men  of  the  world,  who  are  dead 
in  trespasses  and  sins.  They  cannot  love  the  brethren ;  no 
wonder,  then,  that  they  hate  them.  Wherefore  it  is  plain,  that 
by  brethren  here,  are  meant  brethren  by  regeneration. 

Now,  in  order  to  set  this  mark  of  regeneration  in  a  true  light; 
consider  these  three  things.  1.  This  love  to  the  brethren,  is  a 
love  to  them  as  such.  Then  do  we  love  them  in  the  sense  of 
the  text,  when  the  grace,  or  image  of  God  in  them,  is  the  chief 
motive  of  our  love  to  them.  When  we  love  the  godly  for  their 
godliness,  the  saints  for  their  sanctity  or  holiness;  then  we  love 
God  in  them,  and  so  may  conclude,  we  are  born  of  God;  for 
“  every  one  that  loveth  him  that  begat,  loveth  him  also  that  is 


162 


THE  DOCTRINE  OF  REGENERATION  APPLIED. 


begotten  of  him,”  1  John  v.  1.  Hypocrites  may  love  saints, 
on  account  of  civil  relations  to  them ;  because  of  their  obliging 
conversation  ;  for  their  being  of  the  same  opinion  with  them¬ 
selves  in  religious  matters ;  and  on  many  other  such  like  ac¬ 
counts,  whereby  wicked  men  maybe  induced  to  love  the  godly. 
But  happy  they  who  love  them  for  naked  grace  in  them ;  for 
their  heaven-born  temper  and  disposition ;  who  can  pick  this 
pearl  out  of  a  dunghill  of  infirmities  in  and  about  them ;  lay 
hold  of  it,  and  love  them  for  it.  2.  It  is  a  love  that  will  be 
given  to  all  in  whom  the  grace  of  God  appears.  They  that 
love  one  saint,  because  he  is  a  saint,  will  have  “  love  to  all  the 
saints,”  Eph.  i.  15.  They  will  love  all,  who,  to  their  discern¬ 
ing,  bear  the  image  of  God.  They  that  cannot  love  a  gracious 
person  in  rags,  but  confine  their  love  to  those  of  them  who  Avear 
gay  clothing,  have  not  this  love  to  the  brethren  in  them.  Those 
who  confine  their  love  to  a  party,  to  whom  God  has  not  con¬ 
fined  his  grace,  are  souls  too  narrow  to  be  put  among  the  chil¬ 
dren.  In  what  points  soever  men  differ  from  us,  in  their  judg¬ 
ment  or  Avay;  yet  if  they  appear  to  agree  with  us,  in  lo\re 
to  God,  and  our  Saviour  Jesus  Christ,  and  in  bearing  his 
image,  we  shall  love  them  as  brethren,  if  we  are  of  the  heavenly 
family.  3.  If  this  love  be  in  us,  the  more  grace  any  person 
appears  to  be  possessed  of,  he  will  be  the  more  beloved  by  us. 
The  more  vehemently  the  holy  fire  of  grace  does  flame  in  any, 
the  hearts  of  true  Christians  will  be  the  more  warmed  in  love 
to  them.  It  is  not  with  the  saints  as  with  many  other  men, 
who  make  themselves  the  standards  for  others ;  and  love  them 
so  far  as  they  think  they  are  like  themselves.  But,  if  they  seem 
to  outshine  and  darken  them,  their  love  is  turned  to  hatred  and 
envy,  and  they  endeavour  to  detract  from  the  due  praise  of  their 
exemplary  piety ;  because  nothing  relishes  with  them,  in  the 
practice  of  religion,  that  goes  beyond  their  own  measure;  what 
of  the  life  and  poAver  of  religion  appears  in  others,  serves  only 
to  raise  the  serpentine  grudge*  in  their  Pharisaical  hearty.  But 
as  for  them  that  are  born  again,  their  love  and  affection  to  the 
brethren  bears  proportion  to  the  degrees  of  the  divine  image 
they  discern  in  them. 

Now  if  you  would  improve  these  things  to  the  knowledge 
of  your  state,  I  would  advise  you,  1.  To  set  apart  some  time; 
Avhen  you  are  at  home,  for  a  revieAv  of  your  case :  and  try  your 
state  by  Avhat  has  been  said.  Many  have  comfort  and  clear¬ 
ness,  as  to  their  state,  at  a  sermon,  who  in  a  little  time  lose  it 
again ;  because,  while  they  hear  the  word  preached,  they  make 
application  of  it;  but  do  not  consider  these  things  more  delibe¬ 
rately  and  leisurely,  when  alone.  The  action  is  too  sudden  and 
short  to  give  lasting  comfort ;  and  it  is  often  so  indeliberate,  that 
it  has  bad  consequences.  Therefore  set  about  this  work  at 


CASES  OF  CHRISTIANS  DOUBTING,  ETC. 


163 


home,  after  earnest  and  serious  prayer  to  God  for  his  help  in  it. 
Complain  not  of  your  want  of  time,  while  the  night  follows  the 
busy  day  ;  nor  of  place,  while  fields  and  out-houses  are  to  be  got. 
2.  Renew  your  repentance  before  the  Lord.  Guilt  lying  on  the 
conscience,  unrepented  of,  may  darken  all  your  evidences  and 
marks  of  grace.  It  provokes  the  Spirit  of  grace  to  withdraw  ; 
and  when  he  goes,  our  light  ceases.  It  is  not  lit  time  for  a  saint 
to  read  his  evidences,  when  the  candle  is  blown  out  by  some 
conscience-wounding  guilt.  Lastly,  Exert  the  powers  of  the 
new  nature  ;  let  the  graces  of  the  divine  Spirit  in  you  discover 
themselves  by  action.  If  you  would  know  whether  there  is  sa¬ 
cred  fire  in  your  breast,  or  not,  you  must  blow  the  coal ;  for 
although  it  be,  and  be  a  live  coal,  yet  if  it  be  under  the  ashes,  it 
will  give  you  no  light.  Settle  in  your  hearts  a  firm  purpose, 
through  the  grace  that  is  in  Christ  Jesus,  to  comply  with  every 
known  duty,  and  watch  against  every  known  sin,  having  readi¬ 
ness  of  mind  to  be  instructed  in  what  you  know  not.  If  gracihus 
souls  would  thus  manage  their  inquiries  into  their  state,  it  is 
likely  that  they  would  have  a  comfortable  issue.  And  if  others 
would  take  such  a  solemn  review,  and  make  trial  of  their  state, 
impartially  examining  themselves  before  the  tribunal  of  their 
consciences,  they  might  have  a  timely  discovery  of  their  own 
naughtiness;  but  the  neglect  of  self-examination  leaves  most 
men  under  sad  delusions  as  to  their  state ;  and  deprives  many 
saints  of  the  comfortable  sight  of  the  grace  of  God  in  them. 

But  that  I  may  afford  some  further  help  to  true  Christians  in 
their  inquiries  into  their  state,  I  shall  propose  and  briefly  answer 
some  cases  or  doubts,  which  may  possibly  hinder  some  persons 
from  the  comfortable  view  of  their  happy  state.  The  children’s 
bread  must  not  be  withheld;  though,  while  it  is  held  forth  to 
them,  the  dogs  should  snatch  at  it. 

Case  1.  “  I  doubt  if  I  be  regenerate,  because,  I  know  not  the 
precise  time  of  my  conversion ;  nor  can  I  trace  the  particular 
steps  in  the  way  in  which  it  was  brought  to  pass.”  Answer. 
Though  it  is  very  desirable  to  be  able  to  give  an  account  of  the 
beginning,  and  the  gradual  advances  of  the  Lord’s  work  upon 
our  souls,  as  some  saints  can  distinctly  do,  the  manner  of  the 
Spirit’s  working  being  still  a  mystery,  yet  this  is  not  necessary 
to  evidence  the  truth  of  Grace.  Happy  he  that  can  say,  in  this 
case,  as  the  blind  man  in  the  gospel,  “  One  thing  I  know,  that 
whereas  I  was  blind,  now  I  see.”  “  As,  when  we  see  flame, 
we  know  there  is  fire,  though  we  know  not  how  or  when  it  be¬ 
gan;  so  the  truth  of  grace  in  us  may  be  discerned,  though  we 
know  not  how  or  when  it  was  dropped  into  our  hearts.  If  thou 
canst  perceive  the  happy  change  which  is  wrought  on  thy  soul ; 
if  thou  findest  thy  mind  is  enlightened,  thy  will  inclined  to  com¬ 
ply  with  the  will  of  God  in  all  things;  especially  to  fall  in  with 


164 


CASES  OF  CHRISTIANS  DOUBTING 


the  divine  plan  of  salvation,  through  a  crucified  Redeemer ;  in 
vain  dost  thou  trouble  thyself,  and  refuse  comfort,  because  thou 
knowest  not  how  and  what  way  it  was  brought  about. 

Case  2.  “  If  I  were  a  new  creature,  sin  could  not  prevail 
against  me  as  it  doth.”  Answer.  Though  we  must  not  lay 
pillows  for  hypocrites  to  rest  their  heads  upon,  who  indulge 
themselves  in  their  sins,  and  make  the  doctrine  of  God’s  grace 
subservient  to  their  lusts,  lying  down  contentedly  in  the  bond 
of  iniquity,  like  men  that  are  fond  of  golden  chains  ;  yet  it  must 
be  owned,  “  the  just  man  falleth  seven  times  a  day  and  ini¬ 
quity  may  prevail  against  the  children  of  God.  But  if  thou  art 
groaning  under  the  weight  of  the  body  of  death,  the  corruption 
of  thy  nature  ;  loathing  thyself  for  the  sins  of  thy  heart  and  life ; 
striving  to  mortify  thy  lusts;  fleeing  daily  to  the  blood  of  Christ 
for  pardon  ;  and  looking  to  his  Spirit  for  sanctification :  though 
thou  mayest  be  obliged  to  say  with  the  Psalmist,  “  Iniquities 
prevail  against  me;”  yet  thou  mayest  add  with  him,  “  As  for 
our  transgressions,  thou  shalt  purge  them  away,”  Psal.  lxv.  3. 
The  new  creature  does  not  yet  possess  the  house  alone:  it 
dwells  by  the  side  of  an  ill  neighbour,  namely,  remaining  cor¬ 
ruption,  the  relics  of  depraved  nature.  These  struggle  together 
for  the  mastery:  “  The  flesh  lusteth  against  the  spirit,  and  the 
spirit  against  the  flesh,”  Gal.  v.  17.  And  sometimes  corruption 
prevails,  bringing  the  child  of  God  into  captivity  to  the  law  of 
sin,  Rom.  vii.  23.  Let  not  therefore  the  prevailing  of  corruption 
make  thee,  in  this  case,  conclude  thou  art  none  of  God’s  child¬ 
ren  ;  but  let  it  humble  thee,  to  be  the  more  watchful,  and  to 
thirst  the  more  intensely  after  Jesus  Christ,  his  blood  and  Spirit; 
and  that  very  disposition  will  evidence  a  principle  of  grace  in 
thee,  which  seeks  the  destruction  of  sin,  that  prevails  so  often 
against  thee. 

Case  3.  I  find  “  the  motions  of  sin  in  my  heart  more  violent 
since  the  Lord  began  his  work  on  my  soul,  than  they  were  be¬ 
fore  that  time.  Can  this  consist  with  a  change  of  my  nature?” 
Answer .  Dreadful  is  the  case  of  many,  who,  after  God  has  had 
a  remarkable  dealing  with  their  souls,  tending  to  their  reforma¬ 
tion,  have  thrown  off  all  bonds,  and  have  become  grossly  and 
openly  immoral  and  profane ;  as  if  the  devil  had  returned  into 
their  hearts  with  seven  spirits  worse  than  himself.  All  I  shall 
say  to  such  persons  is,  that  their  state  is  exceedingly  danger¬ 
ous;  they  are  in  danger  of  sinning  against  the  Holy  Ghost; 
therefore  let  them  repent,  before  it  be  too  late.  But  if  it  be  not 
thus  with  you  ;  though  corruption  is  stirring  itself  more  violently 
than  formerly,  as  if  all  the  forces  of  hell  were  raised,  to  hold  fast, 
or  bring  back  a  fugitive ;  }ret  these  stirrings  may  consist  with 
a  change  of  your  nature.  When  the  restraint  of  grace  is  newly 
laid  upon  corruption,  it  is  no  wonder  if  it  acts  more  vigorously 


THEIR  REGENERATION,  RESOLVED. 


165 


than  before,  “  warring  against  the  law  of  the  mind,”  Rom.  vii. 
23.  The  motions  of  sin  may  really  be  most  violent,  when  the 
new  principle  is  brought  in  to  cast  it  out.  The  sun,  sending  his 
beams  through  the  window,  discovers  the  motes  in  the  house, 
and  their  motions,  which  were  not  seen  before;  so  the  light  of 
grace  may  discover  the  risings  and  actings  of  corruption,  in  an¬ 
other  manner  than  ever  the  man  saw  them  before,  though  they 
really  do  not  rise  nor  act  more  vigorously.  Sin  is  not  quite 
dead  in  the  regenerate  soul ;  it  is  but  dying,  and  dying  a  lin¬ 
gering  death,  being  crucified;  no  wonder  there  be  great  fight¬ 
ings,  when  it  is  sick  at  the  heart,  and  death  is  at  the  door. 
Besides,  temptations  may  be  more  in  number,  and  stronger, 
while  Satan  is  striving  to  bring  you  back,  who  are  escaped, 
than  while  he  only  endeavoured  to  retain  you:  “  After  ye  were 
illuminated,  ye  endured  a  great  fight  of  affliction,”  says  the 
apostle  to  the  Hebrews,  chap.  x.  32.  But  “  cast  not  away 
your  confidence,”  ver.  34.  Remember  his  “  grace  is  sufficient 
for  you,  and  the  God  of  peace  will  bruise  Satan  under  your 
feet  shortly.”  Pharaoh  and  his  Egyptians  never  made  such 
a  formidable  appearance  against  the  Israelites,  as  at  the  Red 
sea,  after  they  were  brought  out  of  Egypt :  but  then  were  the 
pursuers  nearest  to  a  total  overthrow,  Exod.  chap.  xiv.  Let 
not  this  case,  therefore,  make  you  raze  your  foundations :  but 
be  ye  emptied  of  yourselves,  and  strong  in  the  Lord,  and  in 
the  power  of  his  might,  and  you  shall  come  off  victorious. 

Case  4.  “  But  when  I  compare  my  love  to  God  with  my  love 
to  some  created  enjoyments,  I  find  the  pulse  of  my  affections 
beat  stronger  to  the  creature  than  to  the  Creator.  How  then 
can  I  call  him  Father?  Nay,  alas!  these  turnings  of  heart 
within  me,  and  glowings  of  affection  to  him,  which  I  had,  are 
gone ;  so  that  I  fear  all  the  love  which  I  ever  had  to  the  Lord, 
has  been  but  a  fit  and  flash  of  affection,  such  as  hypocrites 
often  have.”  Answer.  It  cannot  be  denied,  that  the  pre¬ 
dominant  love  of  the  world  is  a  certain  mark  of  an  unrege¬ 
nerate  state,  1  John  ii.  15,  “If  any  man  love  the  world,  the 
love  of  the  Father  is  not  in  him.”  Nevertheless,  those  are  not 
always  the  strongest  affections  which  are  most  violent.  A 
man’s  affections  may  be  more  moved,  on  some  occasions,  by 
_  an  object  that  is  little  regarded,  than  by  another  that  is  exceed¬ 
ingly  beloved;  even  as  a  little  brook  sometimes  makes  more 
noise  than  a  great  river.  '1 'he  strength  of  our  affections  is  to 
be  measured  by  the  firmness  and  fixedness  of  the  root,  not  by 
the  violence  of  their  actings.  Suppose  a  person  meeting  with 
a  friend,  who  has  been  long  abroad,  finds  his  affection  more 
vehemently  acting  towards  his  friend  on  that  occasion,  than 
towards  his  own  wife  and  children ;  will  he  therefore  say,  that 
he  loves  his  friend  more  than  them  ?  Surely  not.  Even  so, 


166 


CASES  OF  CHRISTIANS  DOUBTING 


although  the  Christian  may  find  himself  more  moved  in  his  love 
to  the  creature,  than  in  his  love  to  God;  yet  it  is  not  therefore 
to  be  said,  that  he  loves  the  creature  more  than  God,  seeing 
love  to  God  is  always  more  firmly  rooted  in  a  gracious  heart, 
than  love  to  any  created  enjoyment  whatever;  as  appears  when 
competition  arises  in  such  a  manner,  that  the  one  or  the  other 
is  to  be  foregone,'  Would  you  then  know  your  case  ?  Retire 
into  your  own  hearts,  and  there  lay  the  two  in  the  balance,  and 
try  which  of  them  weighs  down  the  other.  Ask  thyself,  as  in 
the  sight  of  God,  whether  thou  wouldst  part  with  Christ  for 
the  creature,  or  part  with  the  creature  for  Christ,  if  thou  wert 
left  to  thy  choice  in  the  matter  1  If  you  find  your  heart  dis¬ 
posed  to  part  with  what  is  dearest  to  you  in  the  world  for 
Christ,  at  his  call,  you  have  no  reason  to  conclude  you  love  the 
creature  more  than  God ;  but,  on  the  contrary,  that  you  love 
God  more  than  the  creature,  although  you  do  not  feel  such 
violent  motions  in  the  love  of  God,  as  in  the  love  of  some 
created  thing,  Matt.  x.  37,  “  He  that  loveth  father  or  mother 
more  than  me,  is  not  worthy  of  me.”  Luke  xiv.  26,  “  If  any 
man  come  to  me,  and  hate  not  his  father  and  mother — he  cannot 
be  my  disciple.”  From  which  texts  compared  we  may  infer, 
that  he  who  hates,  i.  e.  is  ready  to  part  with,  father  and  mother 
for  Christ,  is,  in  our  Lord’s  account,  one  that  loves  them  less 
than  him,  and  not  one  who  loves  father  and  mother  more  than 
him.  Moreover,  you  are  to  consider  that  there  is  a  two-fold 
love  to  Christ.  1.  There  is  a  sensible  love  to  him,  which  is 
felt  as  a  dart  in  the  heart,  and  makes  a  holy  love-sickness  in 
the  soul,  arising  either  from  want  of  enjoyment,  as  in  that  case 
of  the  spouse,  Cant.  v.  8,  “  I  charge  you,  0  daughters  of  Jeru¬ 
salem,  if  ye  find  my  beloved,  that  ye  tell  him  that  I  am  sick  of 
love ;”  or  else  from  the  fulness  of  it,  as  in  Cant.  ii.  5,  “  Stay 
me  with  flagons,  comfort  me  with  apples ;  for  I  am  sick  of 
love.”  These  glowings  of  affections  are  usually  wrought  in 
young  converts,  who  are  ordinarily  made  “  to  sing  in  the  days 
of  their  youth,”  IJos.  ii.  14.  While  the  fire-edge  is  upon  the 
young  convert,  he  looks  upon  others,  reputed  to  be  godly,  and 
not  finding  them  in  such  a  temper  or  disposition  as  himself,  he 
is  ready  to  censure  them ;  and  to  think  there  is  far  less  religion 
in  the  world  than  indeed  there  is.  But  when  his  own  cup 
comes  to  settle  below  the  brim,  and  he  finds  that  in  himself 
which  made  him  question  the  state  of  others,  he  is  more  humbled, 
and  feels  more  and  more  the  necessity  of  daily  recourse  to  the 
blood  of  Christ  for  pardon,  and  to  the  Spirit  of  Christ  for  sanc¬ 
tification  ;  and  thus  grows  downwards  in  humiliation,  self- 
loathing,  and  self-denial.  2.  There  is  a  rational  love  to  Christ, 
which,  without  these  sensible  emotions  felt  in  the  former  case, 
evidences  itself  by  a  dutiful  regard  to  the  divine  authority  and 


THEIR  REGENERATION,  RESOLVED. 


167 


command.  When  one  bears  such  a  love  to  Christ,  though  the 
vehement  stirrings  of  affection  be  wanting,  yet  he  is  truly  tender 
of  offending  a  gracious  God  ; , endeavours  to  walk  before  him 
unto  all  well-pleasing  ;  and  is  grieved  at  the  heart  for  what  is 
displeasing  unto  him,  1  John  v.  3,  “  For  this  is  the  love  of 
God,  that  we  keep  his  commandments.”  Now,  although  that 
sensible  love  does  not  always  continue  with  you,  you  have  no 
reason  to  deem  it  a  hypocritical  fit,  while  the  rational  love  re¬ 
mains  with  you ;  more  than  a  loving  and  faithful  wife  needs 
question  her  love  to  her  husband,  when  her  fondness  is  abated. 

Case  5.  “  The  attainments  of  hypocrites  and  apostates  are  a 
terror  to  me,  and  come  like  a  shaking  storm  on  me,  when  I  am 
about  to  conclude,  from  the  marks  of  grace  which  I  seem  to 
find  in  myself,  that  I  am  in  a  state  of  grace.”  Answer .  These 
things  should  indeed  stir  us  up  to  a  most  serious  and  impar¬ 
tial  examination  of  ourselves ;  but  ought  not  to  keep  us  in  a 
continued  suspense  as  to  our  state.  Sirs,  you  see  the  outside 
of  hypocrites,  their  duties,  their  gifts,  their  tears,  and  so  on, 
but  you  see  not  their  inside ;  you  do  not  discern  their  hearts, 
the  bias  of  their  spirits.  Upon  what  you  see  of  them,  you 
found  a  judgment  of  charity  as  to  their  state;  and  you  do  well 
to  judge  charitably  in  such  a  case,  because  you  cannot  know 
the  secret  springs  of  their  actings :  but  you  are  seeking  for,  and 
ought  to  have  a  judgment  of,  certainty  as  to  your  own  state; 
and  therefore  are  to  look  into  that  part  of  religion,  which  none 
in  the  world  but  yourselves  can  discern  in  you ;  and  which 
you  can  as  little  see  in  others.  A  hypocrite’s  religion  may 
appear  far  greater  than  that  of  a  sincere  soul :  but  that  which 
makes  the  greatest  figure  in  the  eyes  of  men,  is  often  of  least 
worth  before  God.  1  would  rather  utter  one  of  those  groans 
which  the  apostle  speaks  of,  Rom.  viii.  26,  than  shed  Esau’s 
tears,  have  Balaam’s  prophetic  spirit,  or  the  joy  of  the  stony- 
ground  hearer.  “  The  fire  that  shall  try  every  man’s  work,” 
will  try,  not  of  what  bulk  it  is,  but  “  of  what  sort  it  is,”  1  Cor. 
iii.  13.  Though  you  may  know  what  bulk  of  religion  another 
has;  and  that  it  be  more  bulky  than  your  own,  yet  God  does 
not  regard  that;  why  then  do  you  make  such  a  matter  of  it? 
It  is  impossible  for  you,  without  divine  revelation,  certainly  to 
know  of  what  sort  another  man’s  religion  is  :  but  you  may 
certainly  know  what  sort  your  own  is  of,  without  extraordi¬ 
nary  revelation;  otherwise  the  apostle  would  not  exhort  the 
saints  to  “  give  diligence  to  make  their  calling  and  election 
sure,”  2  Pet.  i.  10.  Therefore  the  attainments  of  hypocrites 
and  apostates  should  not  disturb  you,  in  your  serious  inquiry 
into  your  own  state.  I  will  tell  you  two  things,  wherein  the 
meanest  saints  go  beyond  the  most  refined  hypocrites :  1.  In 
denying  themselves ;  renouncing  all  confidence  in  themselves, 


168 


CASES  OF  CHRISTIANS  DOUBTING 


and  their  own  works  ;  acquiescing  in,  being  well  pleased  with, 
and  venturing  their  souls  upon,  God’s  plan  of  salvation  through 
Jesus  Christ,  Matt.  v.  3,  “  Blessed  are  the  poor  in  spirit,  for 
theirs  is  the  kingdom  of  heaven.”  And  chap.  xi.  6,  “  Blessed 
is  he  whosoever  shall  not  be  offended  in  me.”  Phil.  iii.  3, 
“We  are  the  circumcision,  which  worship  God  in  the  Spirit, 
and  rejoice  in  Christ  Jesus,  and  have  no  confidence  in  the 
flesh.”  2.  In  a  real  hatred  of  all  sin;  being  willing  to  part  with 
every  lust,  without  exception,  and  to  comply  with  every  duty 
which  the  Lord  makes,  or  shall  make  known  to  them,  Psal. 
cxix.  6,  “  Then  shall  I  not  be  ashamed,  when  I  have  respect 
unto  all  thy  commandments.”  Try  yourselves  by  these. 

Case  6.  “I  see  myself  fall  so  far  short  of  the  saints  men¬ 
tioned  in  the  Scriptures,  and  of  several  excellent  persons  of 
my  own  acquaintance;  that,  when  I  look  on  them,  1  can 
hardly  look  on  myself  as  one  of  the  same  family  with  them.” 
Answer.  It  is  indeed  matter  of  humiliation,  that  we  do  not  get 
forward  to  that  measure  of  grace  and  holiness  which  we  see  is 
attainable  in  this  life.  This  should  make  us  more  vigorously 
press  towards  the  mark:  but  surely  it  is  from  the  devil,  that 
weak  Christians  make  a  rack  for  themselves,  of  the  attain¬ 
ments  of  the  strong.  To  yield  to  this  temptation,  is  as  un¬ 
reasonable  as  for  a  child  to  dispute  away  his  relation  to  his 
father,  because  he  is  not  of  the  same  stature  with  his  elder 
brethren.  There  are  saints  of  several  sizes  in  Christ’s  family; 
some  fathers,  some  young  men,  and  some  little  children,  1  John 
ii.  13,  14. 

Case  7.  “I  never  read  in  the  word  of  God,  nor  did  I  ever 
know  of  a  child  of  God  so  tempted,  and  so  left  of  God,  as  I 
am;  and  therefore,  no  saint’s  case  being  like  mine,  l  cannot 
but  conclude  that  I  am  none  of  their  number.”  Answer.  This 
objection  arises  to  some  from  their  unacquaintedness  with  the 
Scriptures,  and  with  experienced  Christians.  It  is  profitable, 
in  this  case,  to  impart  the  matter  to  some  experienced  Chris¬ 
tian  friend,  or  to  some  godly  minister.  This  has  been  a  blessed 
means  of  peace  to  some  persons ;  while  their  case,  which  ap¬ 
peared  to  them  to  be  singular,  has  been  proved  to  have  been 
the  case  of  other  saints.  The  Scriptures  give  instances  of  very 
horrid  temptations,  wherewith  the  saints  have  been  assaulted. 
Job  was  tempted  to  blaspheme;  this  was  the  great  thing  the 
devil  aimed  at  in  the  case  of  that  great  saint,  Job.  i.  11,  “  He 
will  curse  thee  to  thy  face.”  Chap.  ii.  9,  “  Curse  God,  and 
die.”  Asaph  was  tempted  to  think  it  was  in  vain  to  be  reli¬ 
gious,  which  was  in  effect  to  throw  off  all  religion,  Psal.  lxxiii. 
13,  “  Verily  I  have  cleansed  my  heart  in  vain.”  Yea,  Christ 
himself  was  tempted  to  “  cast  himself  down  from  a  pinnacle  of 
the  temple,”  and  to  “  worship  the  devil,”  Matt.  iv.  6 — 9.  And 


THEIR  REGENERATION,  RESOLVED. 


169 


many  of  the  children  of  God  have  not  only  been  attacked  with, 
but  have  actually  yielded  to,  very  gross  temptations  for  a  time. 
Peter  denied  Christ,  and  cursed  and  swore  that  he  knew  him 
not,  Mark  xiv.  71.  Paul,  when  a  persecutor,  compelled  even 
saints  to  blaspheme,  Acts  xxiv.  10,  11.  Many  of  the  saints 
can,  from  their  sad  experience,  bear  witness  to  very  gross 
temptations,  which  have  astonished  their  spirits,  made  their 
very  flesh  to  tremble,  and  sickened  their  bodies.  Satan’s  fiery  , 
darts  make  terrible  work;  and  will  cost  some  pains  to  quench 
them,  by  a  vigorous  managing  of  the  shield  of  faith,  Eph.  vi. 
16.  Sometimes  he  makes  such  desperate  attacks,  that  never 
was  one  more  put  to  it,  in  running  to  and  fro,  without  inter¬ 
mission,  to  quench  the  fire  balls  incessantly  thrown  into  his 
house  by  an  enemy,  designing  to  burn  the  house  about  him, 
than  the  poor  tempted  saint  is,  to  repel  Satanical  injections. 
But  these  injections,  these  horrid  temptations,  though  they  are 
a  dreadful  affliction,  are  not  the  sins  of  the  tempted,  unless 
they  make  them  theirs,  by  consenting  to'  them.  They  will  be 
charged  upon  the  tempter  alone,  if  they  be  not  consented  to: 
and  will  no  more  be  laid  to  the  charge  of  the  tempted  party, 
than  a  bastard’s  being  laid  down  at  a  chaste  man’s  door,  will 
fix  guilt  upbn  him. 

But  suppose  neither  minister  nor  private  Christian,  to  whom 
you  go,  can  tell  you  of  any  who  has  been  in  your  case ;  yet  you 
ought  not  thence  to  infer,  that  your  case  is  singular,  far  less  to 
give  up  hope  :  for  it  is  not  to  be  thought,  that  every  godly  mi¬ 
nister,  or  private  Christian,  has  had  experience  of  all  the  cases 
which  a  child  of  God  may  be  in.  We  need  not  doubt  but  some 
have  had  distresses  known  only  to  God  and  their  own  con¬ 
sciences  ;  and  so  to  others  these  distresses  are,  as  if  they  had 
never  been.  Yea,  and  though  the  Scriptures  contain  suitable 
directions  for  every  state  which  a  child  of  God  can  be  in,  and 
these  illustrated  with  a  sufficient  number  of  examples ;  yet  it  is 
not  to  be  imagined,  that  there  are  in  the  Scriptures  perfect  in¬ 
stances  of  every  particular  case  incident  to  the  saints.  There¬ 
fore,  though  you  cannot  find  an  instance  of  your  case  in  the 
Scripture,  yet  bring  your  case  to  it,  and  you  shall  find  suitable 
remedies  prescribed  there  for  it.  Study  rather  to  make  use  of 
Christ  for  your  case,  who  has  salve  for  all  sores,  than  to  know 
if  ever  any  was  in  your  case.  Though  one  should  show 
you  an  instance  of  your  case,  in  an  undoubted  saint ;  yet  none 
could  promise  that  it  would  certainly  give  you  ease :  for  a  scru¬ 
pulous  conscience  would  readily  find  out  some  difference.  And 
if  nothing  but  a  perfect  conformity  of  another’s  case  to  yours 
will  satisfy,  it  will  be  hard,  if  not  impossible,  to  satisfy  you  :  for 
it  is  with  people’s  cases,  as  with  their  natural  faces.  Though 
the  faces  of  all  men  are  of  one  make ;  and  some  are  so  very  like 


170 


OF  THE  NECESSITY  OF  REGENERATION. 


others,  that,  at  first  view,  we  are  ready  to  take  them  for  the 
same  ;  yet,  if  you  view  them  more  accurately,  you  will  see  some¬ 
thing  in  every  face,  distinguishing  it  from  all  others;  though 
possibly  you  cannot  tell  what  it  is.  Wherefore  I  conclude,  that 
if  you  can  find  in  yourselves  the  marks  of  regeneration,  proposed 
to  you  from  the  word ;  you  ought  to  conclude  you  are  in  the 
state  of  grace,  though  your  case  were  singular,  which  is  indeed 
unlikely. 

Case  8.  “The  afflictions  I  meet  with  are  strange  and  unu¬ 
sual.  I  doubt  if  ever  a  child  of  God  was  tried  with  such  dis¬ 
pensations  of  providence  as  I  am.” - -Answer.  Much  of 

what  was  said  on  the  preceding  case,  may  be  helpful  in  this. 
Holy  Job  was  assaulted  with  this  temptation,  Job  v.  1,  “To 
which  of  the  saints  wilt  thou  turn?”  But  he  rejected  it,  and 
held  fast  his  integrity.  The  apostle  supposes  that  Christians 
may  be  tempted  to  “think  strange  concerning  the  fiery  trial,” 
1  Pet.  iv.  12.  But  they  have  need  of  larger  experience  than 
Solomon’s  who  will  venture  to  say,  “  See  this  is  new,”  Eccl.  i. 
10.  What  though,  in  respect  of  the  outward  dispensations  of 
Providence,  “  it  happen  to  you,  according  to  the  work  of  the 
wicked?”  yet  you  may  be  just  notwithstanding ;  according  to 
Solomon’s  observation,  Eccl.  viii.  14.  Sometimes’we  travel  in 
ways  where  we  can  neither  perceive  the  prints  of  the  foot  of 
man  nor  beast ;  yet  we  cannot  from  thence  conclude  that  there 
was  never  any  there  before  us:  so  though  thou  canst  not  perceive 
the  footsteps  of  the  flock,  in  the  way  of  thine  affliction,  thou 
must  not  therefore  conclude  that  thou  art  the  first  who  ever  tra¬ 
velled  that  road.  But  what  if  it  were  so?  Some  one  saint  or 
other  must  be  first,  in  drinking  of  each  bitter  cup  the  rest  have 
drunk  of.  What  warrant  have  you  or  I  to  limit  the  holy  One 
of  Israel  to  a  trodden  path  in  his  dispensations  towards  us  ? 
“  Thy  way  is  in  the  sea,  and  thy  path  in  the  great  waters:  and 
thy  footsteps  are  not  known,”  Psal.  lxxvii.  19. — If  the  Lord 
should,  carry  you  to  heaven  by  some  retired  road,  so  to  speak, 
you  would  have  no  ground  of  complaint.  Learn  to  allow  sove¬ 
reignty  a  latitude ;  be  at  your  duty;  and  let  no  affliction  cast  a 
veil  over  any  evidences  you  otherwise  have  for  your  being  in 
the  state  of  grace:  for  “no  man  knoweth  either  love  or  hatred 
by  all  that  is  before  them,”  Eccl.  ix.  1. 

Use  II.  You  that  are  strangers  to  this  new  birth,  be  convinced 
of  the  absolute  necessity  of  it.  Are  all  who  are  in  the  state  of 
grace  born  again  ?  then  you  have  neither  part  nor  lot  in  it,  who 
are  not  born  again.  I  must  tell  you,  in  the  words  of  our  Lord 
and  Saviour,  and  0  that  he  would  speak  them  to  your  hearts  ! 
“  ye  must  be  born  again,”  John  iii.  7.  For  your  conviction, 
consider  these  few  things. 

First ,  Regeneration  is  absolutely  necessary  to  qualify  you  to 


OF  THE  NECESSITY  OF  REGENERATION.  |71 

* 

do  any  thing  really  good  and  acceptable  to  God.  While  you 
are  not  born  again,  your  best  works  are  but  glittering  sins ;  for 
though  the  matter  of  them  is  good,  they  are  quite  marred  in  the 
making.  Consider,  1.  That  without  regeneration  there  is  no 
faith,  and  “  without  faith  it  is  impossible  to  please  God,”  Heb. 
xi.  6.  Faith  is  a  vital  act  of  the  new-born  soul.  The  Evan¬ 
gelist  showing  the  different  entertainment  which  our  Lord  Jesus 
had  from  different  persons,  some  receiving  him,  some  rejecting 
him,  points  at  regenerating  grace  as  the  true  rise  of  that  differ¬ 
ence,  without  which  never  any  one  would  have  received  him. 
He  tells  us,  that  “  as  many  as  received  him,”  were  those  “  which 
were  born — of  God,”  John  i.  11 — 13.  Unregenerate  men  may 
presume,  but  true  faith  they  cannot  have.  Faith  is  a  flower 
that  grows  not  in  the  field  of  nature.  As  the  tree  cannot  grow 
without  a  root,  neither  can  a  man  believe  without  the  new 
nature,  whereof  the  principle  of  believing  is  a  part.  2.  Without 
regeneration,  a  man’s  works  are  dead  works.  As  is  the  prin¬ 
ciple,  so  must  the  effects  be:  if  the  lungs  be  rotten,  the  breath 
will  be  unsavory  ;  and  he  who  at  best  is  dead  in  sin,  his  works 
at  best  will  be  but  dead  works.  “  Unto  them  that  are  defiled 
and  unbelieving,  is  nothing  pure — being  abominable  and  disobe¬ 
dient,  and  unto  every  good  work  reprobate,”  Tit.  i.  15,  16. 
Could  we  say  of  a  man,  that  he  is  more  blameless  in  his  life,  than 
any  other  in  the  world;  that  he  macerates  his  body  with  fast¬ 
ing;  and  has  made  his  knees  as  horns  with  continual  praying; 
but  he  is  not  born  again:  that  exception  would  mar  all.  As  if 
one  should  say,  There  is  a  well  proportioned  body,  but  the 
soul  is  gone ;  it  is  but  a  dead  lump.  This  is  a  melting  con¬ 
sideration.  Thou  dost  many  things  materially  good  :  but  God 
says,  All  these  things  avail  not,  as  long  as  I  see  the  old  nature 
reigning  in  the  man.  Gal.  vi.  15,  “  For  in  Jesus  Christ  neither 
circumcision  availeth  any  thing,  nor  uncircumcision,  but  a  new 
creature.” 

If  thou  art  not  born  again,  1.  All  thy  reformation  is  naught 
in  the  sight  of  God.  Thou  hast  shut  the  door,  but  the  thief  is 
still  in  the  house.  It  may  be  thou  art  not  what  once  thou  wast ; 
yet  thou  art  not  what  thou  must  be,  if  ever  thou  see  heaven ; 
for  “  except  a  man  be  born  again,  he  cannot  see  the  kingdom  of 
God,”  John  iii.  3.  2.  Thy  prayers  are  “an  abomination  to 

the  Lord,”  Prov.  xv.  8.  It  may  be  others  admire  thy  serious¬ 
ness,  thou  criest  as  for  thy  life ;  but  God  accounts  of  the  open¬ 
ing  of  thy  mouth,  as  one  would  account  of  the  opening  of  a 
grave  full  of  rottenness,  Rom.  iii.  13,  “  Their  throat  is  an  open 
sepulchre.”  Others  are  affected  with  thy  prayers,  which  seem 
to  them,  as  if  they  would  rend  the  heavens ;  but  God  accounts 
them  but  as  the  howling  of  a  dog;  “  They  have  not  cried  unto 
me  with  their  hearts,  when  they  howled  upon  their  beds,”  Hos. 


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OF  THE  NECESSITY  OF  REGENERATION. 


vii.  14. — Others  take  thee  for  a  wrestler  and  prevailer  with 
God:  but  he  can  take  no  delight  in  thee,  nor  thy  prayers,  Isa. 
lxvi.  3.  “  He  that  killeth  an  ox,  is  as  if  he  slew  a  man:  he 

that  sacrificeth  a  lamb,  as  if  he  cut  off  a  dog’s  neck. — He  that 
burneth  incense,  as  if  he  blessed  an  idol.”  Why  ?  because 
thou  art  yet  “  in  the  gall  of  bitterness,  and  bond  of  iniquity  !” 
3.  All  thou  hast  done  for  God,  and  his  cause  in  the  world, 
though  it  may  be  followed  with  temporal  rewards,  yet  is  lost 
as  to  divine  acceptance.  This  is  clear  from  the  case  of  Jehu, 
who  was  indeed  rewarded  with  a  kingdom,  for  his  executing 
due  vengeance  upon  the  house  of  Ahab;  as  being  a  work  good 
for  the  matter  of  it,  because  it  was  commanded  of  God,  as  you 
may  see,  2  Kings  x.  13  :  yet  was  he  punished  for  it  in  his  pos¬ 
terity,  because  he  did  it  not  in  a  right  manner,  Hos.  i.  4,  “  I 
will  avenge  the  blood  of  Jezreel  upon  the  house  of  Jehu.” 
God  looks  chiefly  to  the  heart:  and  if  so,  truly  though  thy  out¬ 
ward  appearance  be  fairer  than  that  of  many  others,  yet  the 
hidden  man  of  thy  heart  is  loathsome ;  you  look  well  before 
men,  but  are  not  as  Moses  was,  fair  to  God,  as  the  margin  has 
it,  Acts  vii.  20.  O  what  a  difference  is  there  between  the 
characters  of  Asa  and  Amaziah!  “The  high  places  were  not 
removed ;  nevertheless,  Asa’s  heart  was  perfect  with  the  Lord 
all  his  days,”  1  Kings  xv.  14.  “Amaziah  did  that  which  was 
right  in  the  sight  of  the  Lord,  but  not  with  a  perfect  heart,” 
2  Chron.  xxv.  2.  It  may  be  thou  art  zealous  against  sin  in 
others,  and  dost  admonish  them  of  their  duty,  and  reprove  them 
for  their  sin  ;  and  they  hate  thee,  because  thou  dost  thy  duty  : 
but  I  must  tell  thee,  God  hates  thee  too,  because  thou  dost  it 
not  in  a  right  manner ;  and  that  thou  canst  never  do,  whilst 
thou  art  not  born  again.  Lastly ,  All  thy  struggles  against  sin 
in  thine  own  heart  and  life,  are  naught.  The  proud  Pharisee 
afflicted  his  body  with  fasting,  and  God  struck  his  soul,/ in  the 
mean  time,  with  a  sentence  of  condemnation,  Luke  xviii. 
Balaam  struggled  with  his  covetous  temper,  to  that  degree,  that 
though  he  loved  the  wages  of  unrighteousness,  yet  he  would 
not  win  them  by  cursing  Israel :  but  he  died  the  death  of  the 
wicked,  Numb.  xxxi.  8.  All  thou  dost,  while  in  an  unregene¬ 
rate  state,  is  for  thyself ;  therefore  it  will  fare  with  thee  as  with  a 
subject,  who  having  reduced  the  rebels,  puts  the  crown  on  his 
own  head,  and  loses  all  his  good  service  and  his  head  too. 

Objection.  If  it  be  thus  with  us,  then  we  need  never  per¬ 
form  any  religious  duty  at  all.  Answer.  The  conclusion  is  not 
just.  No  inability  of  thine  can  excuse  thee  from  the  duty  which 
God’s  law  lays  on  thee:  and  there  is  less  evil  in  thy  doing  thy 
duty,  than  there  is  in  the  omitting  of  it.  But  there  is  a  differ¬ 
ence  between  omitting  of  duty,  and  the  doing  of  it  as  thou  doest 
it.  A  man  orders  the  masons  to  build  him  a  house.  If  they 


OF  THE  NECESSITY  OF  REGENERATION. 


173 


quite  neglect  the  work,  that  will  not  be  accepted :  if  they  build 
on  the  old  rotten  foundation,  neither  will  that  please :  but  they 
must  raze  the  foundation,  and  build  on  firm  ground.  “  Go  thou 
and  do  likewise.”  In  the  mean  time,  it  is  not  in  vain  for  thee, 
even  for  thee,  to  seek  the  Lord:  for  though  he  regards  thee  not, 
yet  he  may  have  respect  to  his  own  ordinances,  and  do  thee  good 
thereby,  as  we  said  before. 

Secondly ,  Without  regeneration  there  is  no  communion  with 
God.  There  is  a  society  on  earth,  whose  “  fellowship  is  with 
the  Father,  and  with  his  Son  Jesus  Christ,”  I  John  i.  3.  But 
out  of  that  society,  all  the  unregenerate  are  excluded;  for  they 
are  all  enemies  to  God,  as  you  heard  before  at  large.  Now, 
“  can  two  walk  together  except  they  be  agreed?”  Amos  iii.  3. 
They  are  all  unholy:  and  “what  communion  hath  light  with 
darkness — Christ  with  Belial?”  2  Cor.  vi.  14,  15.  They  may 
have  a  show  and  semblance  of  holiness;  but  they  are  strangers 
to  true  holiness,  and  therefore  “  without  God  in  the  world.” 
How  sad  is  it,  to  be  employed  in  religious  duties,  yet  to  have 
no  fellowship  with  God  in  them  !  You  would  not  be  content 
with  your  meat,  unless  it  nourished  you;  nor  with  your  clothes, 
unless  they  kept  you  warm:  and  how  can  you  satisfy  yourselves 
with  your  duties,  while  you  have  no  communion  with  God  in 
them? 

Thirdly ,  Regeneration  is  absolutely  necessary  to  qualify  you 
for  heaven.  None  go  to  heaven  but  they  that  are  made  meet 
for  it,  Col.  i.  12.  As  it  was  with  Solomon’s  temple,  1  Kings 
vi.  7,  so  is  it  with  the  temple  above.  It  is  “  built  of  stone, 
made  ready  before  it  is  brought  thither;”  namely,  of  “lively 
stones,”  1  Pet.  ii.  5 — “  wrought  for  the  self  same  thing,  2  Cor. 
v.  5;  for  they  cannot  be  laid  in  that  glorious  building,  just  as 
they  come  out  of  the  quarry  of  depraved  nature.  Jewels  of -gold 
are  not  meet  for  swine,  and  far  less  jewels  of  glory  for  unre¬ 
newed  sinners.  Beggars,  in  their  rags,  are  not  meet  for  king’s 
houses  ;  nor  sinners  to  enter  into  the  King’s  palace,  without  the 
raiment  of  needle-work,  Psal.  xlv.  14,  15.  What  wise  mail 
would  bring  fish  out  of  the  water  to  feed  in  his  meadows?  or 
send  his  oxen  to  feed  in  the  sea?  Even  as  little  are  the  unre- 
generate  meet  for  heaven,  or  heaven  meet  for  them.  It  would 
never  be  relished  by  them. 

The  unregenerate  would  find  fault  with  heaven  on  several  ac¬ 
counts.  As,  1.  That  it  is  a  strange  country.  Heaven  is  the 
renewed  man’s  native  country:  his  Father  is  in  Heaven;  his 
mother  is  Jerusalem,  which  is  above,  Gal.  iv.  26.  He  is  born 
from  above,  John  iii.  3.  Heaven  is  his  home,  2  Cor.  v.  1; 
therefore  he  looks  on  himself  as  a  stranger  on  this  earth,  and  his 
head  is  homeward,  Heb.  xi.  16,  “They  desire  abetter  country, 
that  is,  a  heavenly  country.”  But  the  unregenerate  man  is  the 

12 


174 


OF  THE  NECESSITY  OF  REGENERATION. 


man  of  the  earth,  Psal.  x.  18;  written  in  the  earth,  Jer.  xvii.  13. 
Now,  “Home  is  home,  be  it  ever  so  homely:”  therefore  he 
minds  earthly  things,  Phil.  iii.  19.  There  is  a  peculiar  sweet¬ 
ness  in  our  native  soil;  and  with  difficulty  are  men  drawn  to 
leave  it,  and  dwell  in  a  strange  country.  In  no  case  does  that 
prevail  more  than  in  this  ;  for  unrenewed  men  would  quit  their 
pretensions  to  heaven,  were  it  not  that  they  see  they  cannot 
make  a  better  bargain.  2.  There  is  nothing  in  heaven  that  they 
delight  in,  as  agreeable  to  the  carnal  heart,  Rev.  xxi.  27,  “  For 
there  shall  in  no  wise  enter  into  it,  any  thing  that  defileth.” 
When  Mahomet  gave  out  a  paradise  to  be  a  place  of  sensual  de¬ 
lights,  his  religion  was  greedily  embraced ;  for  that  is  the  heaven 
men  naturally  choose.  If  the  covetous  man  could  get  bags  full 
of  gold  there,  and  the  voluptuous  man  could  promise  himself  his 
sensual  delights,  they  might  be  reconciled  to  heaven,  and  meet 
for  it  too;  but  since  it  is  not  so,  though  they  may  utter  fair 
words  about  it,  truly  it  has  little  of  their  hearts.  3.  Every 
corner  there  is  filled  with  that  which  of  all  things  they  have  the 
least  liking  for ;  and  that  is  holiness,  true  holiness,  perfect  holi¬ 
ness.  W  ere  one  that  abhors  swine’s  flesh,  bidden  to  a  feast, 
where  all  the  dishes  were  of  that  sort  of  meat,  but  variously  pre¬ 
pared,  he  would  find  fault  with  every  dish  at  the  table,  notwith¬ 
standing  all  the  art  used  to  make  them  palatable.  It  is  true, 
there  is  joy  in  heaven,  but  it  is  holy  joy  ;  there  are  pleasures  in 
heaven,  but  they  are  holy  pleasures ;  there  are  palaces  in  heaven, 
but  it  is  holy  ground.  That  holiness  which  is  in  every  place,  and 
in  every  thing  there,  would  mar  all  to  the  unregenerate.  4. 
Were  they  carried  thither,  they  would  not  only  change  their 
place,  which  would  be  a  great  heart-break  to  them,  but  they 
would  change  their  company  too.  Truly,  they  would  never 
like  the  company  there,  who  care  not  for  communion  with  God 
here ;  nor  value  the  fellowship  of  his  people,  at  least  in  the 
vitals  of  practical  godliness.  Many,  indeed,  mix  themselves 
with  the  godly  on  earth,  to  procure  a  name  to  themselves,  and 
to  cover  the  naughtiness  of  their  hearts;  but  that  trade  cannot  be 
managed  there.  5.  They  would  never  like  the  employment  of 
heaven,  they  care  so  little  for  it  now.  The  business  of  the 
saints  there,  would  be  an  intolerable  burden  to  them,  seeing  it 
is  not  agreeable  to  their  nature.  To  be  taken  up  in  beholding, 
admiring,  and  praising  of  him  that  sitteth  on  the  throne,  and  of 
the  Lamb,  would  be  work  unsuitable,  and  therefore  unsavory 
to  an  unrenewed  soul.  Lastly ,  They  would  find  this  fault  with 
it,  that  the  whole  is  of  everlasting  continuance.  This  would  be 
a  killing  ingredient  in  it  to  them.  How  would  such  as  now  ac¬ 
count  the  Sabbath  day  a  burden,  brook  the  celebrating  of  an 
everlasting  Sabbath  in  the  heavens? 

Lastly ,  Regeneration  is  absolutely  necei&ary  to  your  being 


OF  THE  NECESSITY  OF  REGENERATION. 


175 


admitted  into  heaven,  John  iii.  3.  No  heaven  without  it. 
Though  carnal  men  could  digest  all  those  things  which  make 
heaven  so  unsuitable  for  them,  yet  God  will  never  bring  them 
thither.  Therefore  born  again  you  must  be,  else  you  shall 
never  see  heaven ;  you  shall  perish  eternally.  For,  1.  There 
is  a  bill  of  exclusion  against  you  in  the  court  of  heaven,  and 
against  all  of  your  sort;  “Except  a  man  be  born  again,  he 
cannot  see  the  kingdom  of  God,’’  John  iii.  3.  Here  is  a  bar 
before  you,  that  men  and  angels  cannot  remove.  To  hope  for 
heaven,  in  the  face  of  this  peremptory  sentence,  is  to  hope  that 
God  will  recall  his  word,  and  sacrifice  his  truth  and  faithful¬ 
ness  to  your  safety ;  which  is  infinitely  more  than  to  hope,  that 
“  the  earth  shall  be  forsaken  for  you,  and  the  rock  removed 
out  of  his  place.”  2.  There  is  no  holiness  without  regenera¬ 
tion.  It  is  “  the  new  man,  which  is  created  in  true  holiness,” 
Eph.  iv.  24.  And  no  heaven  without  holiness;  for  “  without 
holiness  no  man  shall  see  the  Lord,”  Heb.  xii.  14.  Will  the 
gates  of  pearl  be  opened  to  let  in  dogs  and  swine  ?  No  ;  their 
place  is  without,  Rev.  xxii.  15.  God  will  not  admit  such  into 
the  holy  place  of  communion  with  him  here ;  and  will  he  ad¬ 
mit  them  into  the  holiest  of  all  hereafter?  Will  he  take  the 
children  of  the  devil,  and  permit  them  to  sit  with  him  in  his 
throne  ?  Or  will  he  bring  the  unclean  into  the  city,  whose 
street  is  pure  gold  ?  Be  not  deceived  ;  grace  and  glory  are  but 
two  links  of  one  chain,  which  God  has  joined,  and  no  man 
shall  put  asunder.  None  are  transplanted  into  the  paradise 
above,  but  out  of  the  nursery  of  grace  below.  If  you  be  un¬ 
holy  while  in  this  world,  you  will  be  for  ever  miserable  in  the 
world  to  come,  3.  All  the  unregenerate  are  without  Christ, 
and  therefore  have  no  hope  while  in  that  case,  Eph.  ii.  12. 
AV ill  Christ  prepare  mansions  of  glory  for  them  that  refuse  to 
receive  him  into  their  hearts?  Nay,  rather,  will  he  not  “  laugh 
at  their  calamity,”  who  now  “  set  at  nought  all  his  counsel?” 
Prov.  i.  25,  26.  Lastly ,  There  is  an  infallible  connection  be¬ 
tween  a  finally  unregenerate  state  and  damnation,  arising  from 
the  nature  of  the  things  themselves;  and  from  the  decree  of 
heaven,  which  is  fixed  and  immovable  as  mountains  of  brass, 
John  iii.  3;  Rom.  viii.  6.  “  To  be  carnally  minded  is  death.” 
An  unregenerate  state  is  hell  in  the  bud.  It  is  eternal  destruc¬ 
tion  in  embryo,  growing  daily,  though  thou  dost  not  discern  it. 
Death  is  painted  on  many  a  fair  face,  in  this  life.  Depraved 
nature  makes  men  meet  to  be  partakers  of  the  inheritance  of 
the  damned,  in  utter  darkness.  I .  The  heart  of  stone  within 
thee,  is  a  sinking  weight.  As  a  stone  naturally  goes  down¬ 
ward,  so  the  hard  stony  heart  tends  downward  to  the  bottom¬ 
less  pit.  You  are  hardened  against  reproof:  though  you  are 
told  your  danger,  yet  you  will  not  see  it,  you  will  not  believe 


176 


OF  THE  NECESSITY  OF  REGENERATION. 


it.  But  remember  that  the  conscience,  being  now  seared  with 
a  hot  iron,  is  a  sad  presage  of  everlasting  burnings.  2.  Your 
unfruitfulness  under  the  means  of  grace,  tits  you  for  the  axe  of 
God’s  judgments,  Matt.  iii.  10,  “  Every  tree  that  bringeth  not 
forth  good  fruit,  is  hewn  down  and  cast  into  the  fire.”  The 
withered  branch  is  fuel  for  the  fire,  John  xv.  6.  Tremble  at 
this,  you  despisers  of  the  gospel:  if  you  be  not  thereby  made 
meet  for  heaven,  you  will  be  like  the  barren  ground,  bearing 
briers  and  thorns,  “  nigh  unto  cursing,  whose  end  is  to  be 
burned,’’  Heb.  vi.  8.  3.  The  hellish  dispositions  of  mind, 

which  discover  themselves  in  profanity  of  life,  fit  the  guilty  for 
the  regions  of  horror.  A  profane  life  will  have  a  miserable 
end.  “  They  which  do  such  things,  shall  not  inherit  the 
kingdom  of  God,”  Gal.  v.  19 — 21.  Think  on  this,  ye  prayer¬ 
less  persons,  ye  mockers  of  religion,  ye  cursers  and  swearers, 
ye  unclean  and  unjust  persons,  who  have  not  so  much  as 
moral  honesty  to  keep  you  from  lying,  cheating,  and  steal¬ 
ing.  What  sort  of  a  tree  think  you  it  to  be,  upon  which 
these  fruits  grow  ?  Is  it  a  tree  of  righteousness,  which  the 
Lord  hath  planted?  Or  is  it  not  such  a  one  as  cumbers  the 
ground,  which  God  will  pluck  up  for  fuel  to  the  fire  of  his 
wrath?  4.  Your  being  dead  in  sin,  makes  you  meet  to  be 
wrapped  in  flames  of  brimstone,  as  a  winding  sheet ;  and  to  be 
buried  in  the  bottomless  pit,  as  in  a  grave.  Great  was  the  cry 
in  Egypt,  when  the  first-born  in  each  family  was  dead ;  but 
are  there  not  many  families,  where  all  are  dead  together?  Nay, 
many  there  are  who  are  twice  dead,  plucked  up  by  the  roots. 
Sometimes  in  their  life  they  have  been  roused  by  apprehensions 
of  death,  and  its  consequences  :  but  now  they  are  so  far  on  in 
their  way  to  the  land  of  darkness,  that  they  hardly  ever  have 
the  least  glimmering  of  light  from  heaven.  5.  The  darkness  of 
your  minds  presages  eternal  darkness.  O  the  horrid  ignorance 
with  which  some  are  plagued ;  'while  others  who  have  got  some 
rays  of  the  light  of  reason  in  their  heads,  are  utterly  void  of 
spiritual  light  in  their  hearts !  If  you  knew  your  case,  you 
would  cry  out,  Oh !  darkness  !  darkness  !  darkness  !  making 
way  for  the  blackness  of  darkness  for  ever  !  The  face-covering 
is  upon  you  already,  as  condemned  persons  ;  so  near  are  you  to 
everlasting  darkness.  It  is  only  Jesus  Christ  who  can  stop  the 
execution,  pull  the  napkin  off  the  face  of  the  condemned  male¬ 
factor,  and  put  a  pardon  in  his  hand,  Isa.  xxv.  7.  “  He  will 

destroy  in  this  mountain,  the  face  of  the  covering  cast  over  all 
people,”  that  is,  the  face-covering  cast  over  the  condemned,  as 
in  Haman’s  case,  Est.  vii.  8,  “  As  the  word  went  out  of  the 
king’s  mouth,  they  covered  Haman’s  face.”  Lastly ,  The 
chains  of  darkness  you  are  bound  with  in  the  prison  of  your 
depraved  state,  Isa.  lxi.  1 ,  fit  you  to  be  cast  into  the  burning 


ADVICE  TO  THE  ENREGENERATE. 


177 


fiery  furnace.  Ah,  miserable  men !  Sometimes  their  con¬ 
sciences  stir  within  them,  and  they  begin  to  think  of  amending 
their  ways.  But  alas !  they  are  in  chains,  they  cannot  do  it. 
They  are  chained  by  the  heart :  their  lusts  cleave  so  fast  to 
them,  that  they  cannot,  nay,  they  will  not  shake  them  off. 
Thus  you  see  what  affinity  there  is  between  an  unregenerate 
state,  and  the  state  of  the  damned,  the  state  of  absolute  and 
irretrievable  misery.  Be  convinced  then,  that  you  must  be 
born  again ;  put  a  high  value  on  the  new  birth,  and  eagerly 
desire  it. 

The  text  tells  you,  that  the  word  is  the  seed,  whereof  the 
new  creature  is  formed:  therefore  take  heed  to  it,  and  entertain 
it,  for  it  is  your  life.  Apply  yourselves  to  the  reading  of  the 
Scripture.  You  that  cannot  read,  get  others  to  read  it  to  you. 
Wait  diligently  on  the  preaching  of  the  word,  as  by  Divine  ap¬ 
pointment  the  special  means  of  conversion;  “for — it  pleased 
God,  by  the  foolishness  of  preaching,  to  save  them  that  believe,” 
1  Cor.  i.  21.  Wherefore  cast  not  yourselves  out  of  Christ’s 
way;  reject  not  the  means  of  grace,  lest  you  be  found  to  judge 
yourselves  unworthy  of  eternal  life.  Attend  carefully  to  the 
word  preached.  Hear  every  sermon,  as  if  you  were  hearing 
for  eternity  ;  take  heed  that  the  fowls  of  the  air  pick  not  up  this 
seed  from  you,  as  it  is  sown.  “  Give  thyself  wholly  to  it,” 
1  Tim.  iv.  15.  “  Receive  it  not  as  the  word  of  men,  but,  as  it 

is  in  truth,  the  word  of  God,”  1  Thess.  ii.  13.  Hear  it  with 
application,  looking  on  it  as  a  message  sent  from  heaven,  to  you 
in  particular;  though  not  to  you  only,  Rev.  iii.  22,  “  He  that 
hath  an  ear,  let  him  hear  what  the  Spirit  saith  unto  the  churches.” 
Lay  it  up  in  your  hearts  ;  meditate  upon  it;  and  be  not  as  the 
unclean  beasts,  that  chew  not  the  cud.  But  by  earnest  prayer 
beg  that  the  dew  of  heaven  may  fall  on  thy  heart,  that  the  seed 
may  spring  up  there. 

More  particularly,  1.  Receive  the  testimony  of  the  word  of 
God,  concerning  the  misery  of  an  unregenerate  state,  the  sin¬ 
fulness  thereof,  and  the  absolute  necessity  of  regeneration. 
2.  Receive  its  testimony  concerning  God,  what  a  holy  and  just 
One  he  is.  3.  Examine  thy  ways  by  it;  namely  the  thoughts 
of  thy  heart,  the  expressions  of  thy  lips,  and  the  tenor  of  thy 
life.  Lookback  through  the  several  periods  of  thy  life;  and 
see  thy  sins  from  the  precepts  of  the  word,  and  learn,  from  its 
threatenings,  what  thou  art  liable  to  on  the  account  of  these 
sins.  4.  By  the  help  of  the  same  word  of  God,  view  the 
corruption  of  thy  nature,  as  in  a  glass,  which  represents  our 
ugly  face  in  a  lively  manner.  Were  these  things  deeply  rooted 
in  the  heart,  they  might  be  the  seed  of  that  fear  and  sorrow,  on 
account  of  thy  soul’s  state,  which  are  necessary  to  prepare  and 
stir  thee  up  to  look  after  a  Saviour.  Fix  your  thoughts  upon 


178  MYSTICAL  Union  BETWEEN  CHRIST  AND  BELIEVERS. 

him  offered  to  thee  in  the  gospel,  as  fully  suited  to  thy  case ; 
having,  by  his  obedience  to  the  death,  perfectly  satisfied  the 
justice  of  God,  and  brought  in  everlasting  righteousness.  This 
may  prove  the  seed  of  humiliation,  desire,  hope,  and  faith  ;  and 
move  thee  to  stretch  out  the  withered  hand  unto  him,  at  his  own 
command. 

Let  these  things  sink  deeply  into  your  hearts,  and  improve 
them  diligently.  Remember,  whatever  you  be,  you  must  be 
born  again  ;  else  it  had  been  better  for  you,  that  you  had  never 
been  born.  Wherefore,  if  any  of  you  shall  live  and  die  in  an 
unregenerate  state,  you  will  be  inexcusable,  having  been  fairly 
warned  of  your  danger. 


HEAD  II. 

MYSTICAL  UNION  BETWEEN  CHRIST  AND  BELIEVERS. 

I  am  the  vine,  ye  are  the  branches. — John  xv.  5. 

/ 

Having  spoken  of  the  change  made  by  regeneration,  on  all 
those  who  will  inherit  eternal  life,  in  opposition  to  their  natu¬ 
ral  real  state,  the  state  of  degeneracy ;  I  proceed  to  speak  of  the 
change  made  on  them,  in  their  union  with  the  Lord  Jesus 
Christ,  in  opposition  to  their  natural  relative  state,  the  state  of 
misery.  The  doctrine  of  the  saint’s  union  with  Christ,  is  very 
plainly  and  fully  insisted  on,  from  the  beginning  to  the  twelfth 
verse  of  this  chapter;  which  is  a  part  of  our  Lord’s  farewell 
sermon  to  his  disciples.  Sorrow  had  now  filled  their  hearts : 
they  were  apt  to  say,  Alas !  what  will  become  of  us,  when  our 
Master  is  taken  from  our  head!  Who  will  then  instruct  us? 
Who  will  solve  our  doubts  !  LIow  shall  we  be  supported, 
under  our  difficulties  and  discouragements  ?  How  shall  we  be 
able  to  live,  without  our  wonted  communication  with  him? 
Therefore,  our  Lord  Jesus  Christ  seasonably  teaches  them  the 
mystery  of  their  union  with  him,  comparing  himself  to  the 
vine,  and  them  to  the  branches. 

He  compares,  1.  Himself  to  a  vine.  “  I  am  the  vine.”  He 
had  been  celebrating  with  his  disciples,  the  sacrament  of  his 
supper,  that  sign  and  seal  of  his  people's  union  with  him  ;  and 
had  told  them,  “  That  he  would  drink  no  more  of  the  fruit  of 
the  vine,  till  he  should  drink  it  new  with  them  in  his  Father’s 
kingdom and  now  he  shows  himself  to  be  the  vine,  from 
whence  the  wine  of  their  consolation  should  come.  The  vine 


GENERAL  VIEW  OF  THE  MYSTICAL  UNION.  J79 

has  less  beauty  than  many  other  trees,  but  it  is  exceedingly 
fruitful ;  fitly  representing  the  low  condition  which  our  Lord 
was  then  in,  yet  bringing  many  sons  to  glory.  But  that 
which  is  chiefly  aimed  at,  in  his  comparing  himself  to  a  vine, 
is  to  represent  himself  as  the  supporter  and  nourisher  of  his 
people,  in  whom  they  live  and  bring  forth  fruit.  2.  He  com¬ 
pares  them  to  branches  ;  ye  are  the  branches  of  that  vine.  Ye 
are  the  branches  knit  to,  and  growing  on  this  stock,  drawing 
all  your  life  and  sap  from  it.  It  is  a  beautiful  comparison  ;  as 
if  he  had  said,  I  am  as  a  vine,  you  are  as  the  branches  of  that 
vine.  Now  there  are  two  sorts  of  branches:  1.  Natural 
branches,  which  at  first  spring  out  of  the  stock.  These  are  the 
branches  that  are  in  the  tree,  and  were  never  out  of  it.  2.  There 
are  ingrafted  branches,  which  are  branches  cut  off  from  the 
tree  that  first  gave  them  life,  and  put  into  another,  to  grow  upon 
it.  Thus  branches  come  to  be  on  a  tree,  which  originally  were 
not  on  it.  The  branches  mentioned  in  the  text,  are  of  the  lat¬ 
ter  sort ;  branches  broken  off,  as  the  word  in  the  original  lan¬ 
guage  denotes,  namely,  from  the  tree  that  first  gave  them  life. 
None  of  the  children  of  men  are  natural  branches  of  the  second 
Adam,  viz.  Jesus  Christ,  the  true  vine ;  they  are  all  the  natural 
branches  of  the  first  Adam,  that  degenerate  vine:  but  the  elect 
are  all  of  them,  sooner  or  later,  broken  off  from  their  natural 
stock,  and  ingrafted  into  Christ,  the  true  vine. 

Doctrine,  They  who  are  in  the  state  of  grace,  are  ingrafted 
in,  and  united  to,  the  Lord  Jesus  Christ.  They  are  taken  out 
of  their  natural  stock,  cut  off  from  it;  and  are  now  ingrafted 
into  Christ,  as  the  new  stock.  In  handling  of  this,  1  shall 
speak  to  the  mystical  union:  1.  More  generally.  2.  More  par¬ 
ticularly. 

A  GENERAL  VIEW  OF  THE  MYSTICAL  UNION. 

1.  In  the  general,  for  understanding  the  union  between  the 
Lord  Jesus  Christ  and  his  elect,  who  believe  in  him,  and  on 
him: 

1.  It  is  a  spiritual  union.  Man  and  wife,  by  their  marriage- 
union,  become  one  flesh;  Christ,  and  true  believers,  by  this 
union,  become  one  spirit,  2  Cor.  vi.  17.  As  one  soul  or  spirit 
actuates  both  the  head  and  the  members  of  the  natural  body  ;  so 
the  one  Spirit  of  God  dwells  in  Christ  and  the  Christian  ;  for, 
“  if  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his,” 
Rom.  viii.  9.  Corporal  union  is  made  by  contact;  so  the 
stones  in  a  building  are  united:  but  this  is  a  union  of  another 
nature.  Were  it  possible  that  we  could  eat  the  flesh,  and  drink 
the  blood  of  Christ,  in  a  corporal  and  carnal  manner,  it  would 
profit  nothing,  John  vi.  63.  It  was  not  Mary’s  bearing  him  in 


180 


GENERAL  VIEW  OF  THE  MYSTICAL  UNION. 


her  womb,  but  her  believing  on  him,  that  made  her  a  saint. 
Luke  xi.  27,  28,  “  A  certain  woman  said  unto  him,  Blessed  is 
the  womb  that  bare  thee,  and  the  paps  which  thou  hast  sucked. 
But  he  said,  Yea,  rather  blessed  are  they  that  hear  the  word  of 
God,  and  keep  it.” 

2.  It  is  a  real  union.  Such  is  our  weakness  in  our  present 
state,  so  much  are  we  sunk  in  sin,  that,  in  our  fancy,  we  are 
prone  to  form  an  image  of  every  thing  proposed  to  us;  and  as  to 
whatever  is  denied  us,  we  are  apt  to  suspect  it  to  be  but*a  fic¬ 
tion,  or  what  has  no  reality.  But  nothing  is  more  real  than 
what  is  spiritual ;  as  approaching  nearest  to  the  nature  of  him 
who  is  the  fountain  of  all  reality,  namely,  God  himself.  We  do 
not  see  with  our  eyes  the  union  between  our  own  soul  and  body; 
neither  can  we  represent  it  to  ourselves  truly,  by  imagination,  as 
we  do  sensible  things  :  yet  the  reality  of  it  is  not  to  be  doubted. 
Faith  is  no  fancy,  but  “  the  substance  of  things  hoped  for,”  Heb. 
xi.  1.  Neither  is  the  union  thereby  made  between  Christ  and 
believers  imaginary,  but  most  real:  “For  we  are  members  of 
his  body,  of  his  flesh,  and  of  his  bones,”  Eph.  v.  30. 

3.  It  is  a  most  close  and  intimate  union.  Believers,  regene¬ 
rate  persons,  who  fiducially  credit  him,  and  rely  on  him,  have 
put  on  Christ,  Gal.  iii.  27.  If  that  be  not  enough,  he  is  in  them, 
John  xvii.  23;  formed  in  them,  as  the  child  in  the  womb,  Gal. 
iv.  19.  He  is  the  foundation,  1  Cor.  iii.  11 ;  they  are  the  lively 
stones  built  upon  him,  1  Pet.  ii.  5.  He  is  the  head,  and  they 
the  body,  Eph.  i.  22,  23.  Nay,  he  liveth  in  them,  as  their  very 
souls  live  in  their  bodies,  Gal.  ii.  20^  And,  what  is  more  than 
all  this,  they  are  one  in  the  Father  and  the  Son,  as  the  Father 
is  in  Christ,  and  Christ  in  the  Father,  John  xvii.  21,  “That 
they  all  may  be  one  ;  as  thou,  Father,  art  in  me,  and  I  in  thee, 
that  they  also  may  be  one  in  us.” 

4.  Though  it  is  not  a  mere  legal  union,  yet  it  is  a  union  sup¬ 
ported  by  law.  Christ,  as  the  surety,  and  Christians  as  the 
principal  debtors,  are  one  in  the  eye  of  the  law.  When  the 
elect  had  run  themselves,  with  the  rest  of  mankind,  in  debt  to 
the  justice  of  God,  Christ  became  surety  for  them,  and  paid  the 
debt.  When  they  believe  on  him,  they  are  united  to  him  in  a 
spiritual  marriage  union  ;  which  takes  effect  so  far,  that  what  he 
did  and  suffered  for  them,  is  reckoned  in  law,  as  if  they  had 
done  and  suffered  it  themselves.  Hence,  they  are  said  to  be 
crucified  with  Christ,  Gal.  ii.  20 ;  buried  with  him,  Col.  ii.  12; 
yea,  raised  up  together,  namely,  with  Christ,  “  and  made  to  sit 
together  in  heavenly  places  in  Christ  Jesus,”  Eph.  ii.  6.  In 
which  places,  saints  on  earth,  of  whom  the  apostle  there  speaks, 
cannot  be  said  to  be  sitting,  but  in  the  way  of  law-reckoning. 

5.  It  is  an  indissoluble  union.  Once  in  Christ,  ever  in  him. 
Having  taken  up  his  habitation  in  the  heart,  he  never  removes. 


GENERAL  VIEW  OF  THE  MYSTICAL  UNION.  Jgf 

None  can  untie  this  happy  knot.  Who  will  dissolve  this 
union?  Will  he  himself?  No,  he  will  not;  we  have  his 
word  for  it ;  “I  will  not  turn  away  from  them,”  Jer.  xxxii.  40. 
But  perhaps  the  sinner  will  do  this  mischief  to  himself?  No, 
he  shall  not;  “  they  shall  not  depart  from  me,”  says  their  God, 
ibid.  Can  devils  do  it?  No,  unless  they  be  stronger  than 
Christ  and  his  Father  too;  “Neither  shall  any  man  pluck 
them  out  of  my  hand,”  saith  the  Lord,  John  x.  28  ;  “  And 
none  is  able  to  pluck  them  out  of  my  Father’s  hand,’’  ver.  39. 
But  what  say  you  of  death,  which  parts  husband  and  wife; 
yea,  separates  the  soul  from  the  body?  Will  not  death  do  it? 
No;  the  apostle,  Rom.  viii.  38,  39,  is  “persuaded  that  neither 
death,”  as  terrible  as  it  is,  “  nor  life,”  desirable  as  it  is,  “  nor 
devils,”  those  evil  angels,  nor”  the  devil’s  persecuting  agents, 
though  they  be  “principalities,  nor  powers,”  on  earth ;  “  nor” 
evil  “things  present,”  already  lying  on  us,  “  nor”  evil  “  things 
to  come”  on  us;  “nor”  the  “height”  of  worldly  felicity; 
“nor  depth”  of  worldly  misery ;  “nor  any  other  creature,” 
good  or  evil,  “  shall  be  able  to  separate  us  from  the  love  of 
God,  which  is  in  Christ  Jesus  our  Lord.”  As  death  separated 
Christ’s  soul  from  his  body,  but  could  not  separate  either  his 
soul  or  body  from  his  Divine  nature ;  so,  though  the  saints 
should  be  separated  from  their  nearest  relations  in  the  world, 
and  from  all  their  earthly  enjoyments ;  yea,  though  their  souls 
should  be  separated  from  their  bodies,  and  their  bodies  separate 
in  a  thousand  pieces,  their  “  bones  scattered,  as  when  one  cut- 
teth  or  cleaveth  wood;”  yet  soul  and  body,  and  every  piece  of 
the  body,  the  smallest  dust  of  it,  shall  remain  united  to  the 
Lord  Christ;  for  even  in  death,  “they  sleep  in  Jesus,”  1 
Thess.  iv.  14  ;  and  “  he  keepeth  all  their  bones,”  Psal.  xxxiv. 
20.  Union  with  Christ,  is  “  the  grace  wherein  we  stand,” 
firm  and  stable,  “  as  mount  Zion,  which  cannot  be  removed.” 

Lastly ,  It  is  a  mysterious  union.  The  gospel  is  a  doctrine  of 
mysteries.  It  discovers  to  us  the  substantial  union  of  the  three 
persons  in  one  Godhead,  1  John  v.  7,  “  These  three  are  one  :” 
the  hypostatical  union,  of  the  divine  and  human  natures,  in  the 
person  of  the  Lord  Jesus  Christ,  1  Tim.  iii.  16,  “  God  was 
manifest  in  the  flesh;”  and  the  mystical  union,  between  Christ 
and  believers  ;  “  this  is  a  great  mystery,”  also  Eph.  v.  32.  O 
what  mysteries  are  here  !  The  head  in  heaven,  the  members 
on  earth,  yet  really  united  !  “  Christ  in  the  believer,  living  in 

him,  walking  in  him:”  and  “the  believer  dwelling  in  God, 
putting  on  the  Lord  Jesus,  eating  his  flesh,  and  drinking  his 
blood  !”  This  makes  the  saints  a  mystery  to  the  world  ;  yea, 
a  mystery  to  themselves. 

II.  I  come  now  more  particularly  to  speak  of  this  union 
with,  and  ingrafting  into  Jesus  Christ.  1.  I  shall  consider  the 


182 


OUR  NATURAL  AND  SUPERNATURAL  STOCK. 


natural  stock,  which  the  branches  are  taken  out  of.  2.  The 
supernatural  stock  they  are  ingrafted  into.  3.  What  branches 
are  cut  off  the  old  stock,  and  put  into  the  new.  4.  How  it  is 
done.  And,  lastly ,  The  benefits  flowing  from  this  union  and 
ingrafting. 

OF  THE  NATURAL  AND  SUPERNATURAL  STOCKS,  AND  THE  BRANCH¬ 
ES,  TAKEN  OUT  OF  THE  FORMER,  AND  INGRAFTED  INTO  THE 

LATTER. 

I.  Let  us  take  a  view  of  the  stock,  which  the  branches  are 
taken  out  of.  The  two  Adams,  that  is,  Adam  and  Christ,  are 
the  two  stocks :  for  the  Scripture  speaks  of  these  two,  as  if 
there  had  been  no  more  men  in  the  world  than  they,  1  Cor.  xv. 
45,  “  The  first  man  Adam  was  made  a  living  soul,  the  last 
Adam  was  made  a  quickening  spirit;”  ver.  47,  “The  first 
man  is  of  the  earth,  earthy  :  the  second  man  is  the  Lord  from 
heaven.”  And  the  reason  is,  there  never  were  any  that  were 
not  branches  of  one  of  these  two ;  all  men  being  either  in  the 
one  stock  or  in  the  other :  for  in  these  two  sorts  all  mankind 
stand  divided,  ver.  48,  “  As  is  the  earthy,  such  are  they  also 
that  are  earthy :  and  as  is  the  heavenly,  such  are  they  also  that 
are  heavenly.”  The  first  Adam  then,  is  the  natural  stock :  on 
this  stock  are  the  branches  found  growing  at  first,  which  are 
afterwards  cut  off,  and  ingrafted  into  Christ.  As  for  the  fallen 
angels,  as  they  had  no  relation  to  the  first  Adam,  so  they  have 
none  to  the  second. 

There  are  four  things  to  be  remembered  here,  1.  That  all 
mankind,  the  man  Christ  excepted,  are  naturally  branches  of  the 
first  Adam,  Rom.  v.  12,  “  By  one  man  sin  entered  into  the 
world,  and  death  by  sin :  and  so  death  passed  upon  all  men.” 
2.  The  bond  which  knit  us  unto  the  natural  stock,  was  the  cove¬ 
nant  of  works.  Adam  being  our  natural  root,  was  made  the 
moral  root  also,  bearing  all  his  posterity,  as  representing  them 
in  the  covenant  of  works.  For  “  by  one  man’s  disobedience 
many  were  made  sinners/’  Rom.  v.  10.  It  was  necessary  that 
there  should  be  a  peculiar  relation  between  that  one  man  and  the 
many,  as  a  foundation  for  imputing  his  sin  to  them.  This  rela¬ 
tion  did  not  arise  from  the  mere  natural  bond  between  him  and 
us,  as  a  father  to  his  children ;  for  so  we  are  related  to  our  im¬ 
mediate  parents,  whose  sins  are  not  thereupon  imputed  to  us,  as 
Adam’s  sin  is,  but  it  arose  from  a  moral  bond  between  Adam 
and  us ;  the  bond  of  a  covenant,  which  could  be  no  other  than 
the  covenant  of  works,  wherein  we  were  united  to  him,  as 
branches  to  a  stock.  Hence  Jesus  Christ,  though  a  son  of 
Adam,  Luke  iii.  23 — 38,  was  none  of  these  branches  ;  for  as  he 
came  not  of  Adam,  in  virtue  of  the  blessing  of  marriage,  which 
was  given  before  the  fall,  Gen.  i  .28,  “  Be  fruitful  and  multiply,” 


ADAM  OUR  NATURAL  STOCK. - A  DEGENERATE  STOCK.  |g3 

&c.  but  in  virtue  of  a  special  promise  made  after  the  fall,  Gen. 
iii.  15,  “  The  seed  of  the  woman  shall  bruise  the  serpent’s 
head,”  he  could  not  be  represented  by  Adam  in  a  covenant 
made  before  his  fall.  3.  As  it  is  impossible  for  a  branch  to  be 
in  two  stocks  at  once,  so  no  man  can  be,  at  one  and  the  same 
time,  both  in  the  first  and  second  Adam.  4.  Hence  it  evi¬ 
dently  follows,  that  all  who  are  not  ingrafted  in  Jesus  Christ, 
are  yet  brandies  of  the  old  stock  ;  and  so  partake  of  the  nature  of 
the  same.  Now,  as  to  the  first  Adam,  our  natural  stock,  con¬ 
sider, 

First ,  What  a  stock  he  was  originally.  He  was  a  vine  of 
the  Lord’s  planting,  a  choice  vine,  a  noble  vine,  wholly  good. 
There  was  a  consultation  of  the  Trinity  at  the  planting  of  this 
vine,  Gen.  i.  26,  “  Let  us  make  man  in  our  image,  after  our  own 
likeness.”  There  was  no  rottenness  at  the  heart  of  it.  There 
was  sap  and  juice  enough  in  it  to  have  nourished  all  the  branches, 
to  bring  forth  fruit  unto  God.  My  meaning  is,  Adam  was  made 
able  perfectly  to  keep  the  commandments  of  God,  which  would 
have  procured  eternal  life  to  himself,  and  to  all  his  posterity : 
for  as  all  die  by  Adam’s  disobedience,  all  would  have  had  life  by 
his  obedience,  if  he  had  stood.  Consider, 

Secondly ,  What  that  stock  now  is.  Ah!  most  unlike  to  what 
it  was,  when  planted  by  the  author  and  fountain  of  all  good.  A 
blast  from  hell,  and  a  bite  with  the  venomous  teeth  of  the  old 
serpent,  have  made  it  a  degenerate  stock,  a  dead  stock;  nay,  a 
killing  stock. 

First,  It  is  a  degenerate  naughty  stock.  Therefore  the  Lord 
God  said  to  Adam  in  that  dismal  day,  “  Where  art  thou?”  Gen. 
iii.  9.  In  what  condition  art  thou  now  ?  “  How  art  thou  turned 
into  the  degenerate  plant  of  a  strange  vine  unto  me  ?”  Or, 
“  where  wast  thou  ?”  Why  not  in  the  place  of  meeting  with 
me  ?  Why  so  long  in  coming  ?  What  means  this  fearful  change  ; 
this  hiding  of  thyself-from  me?  Alas  !  the  stock  is  degenerate, 
quite  spoilt,  is  become  altogether  naught,  and  brings  forth  wild 
grapes.  Converse  with  the  devil  is  preferred  to  communion 
with  God.  Satan  is  believed;  and  God,  who  is  truth  itself,  is 
disbelieved.  He  who  was  the  friend  of  God,  is  now  in  con¬ 
spiracy  against  him.  Darkness  is  come  in  the  room  of  light ; 
ignorance  prevails  in  the  mind,  where  divine  knowledge  shone; 
the  will,  which  was  righteous  and  regular,  is  now  turned  rebel 
against  its  Lord :  and  the  whole  man  is  in  dreadful  disorder. 

Before  I  go  further,  let  me  stop  and  observe,  Here  is  a  mirror 
both  for  saints  and  sinners.  Sinners,  stand  here  and  consider 
what  you  are  ;  and  saints,  learn  you  what  once  you  were.  You, 
sinners,  are  branches  of  a  degenerate  stock.  Fruit  you  may 
bear  indeed  ;  but  now  that  your  vine  is  the  vine  of  Sodom,  your 
grapes  must  of  course  be  grapes  of  gall,  Deut.  xxxii.  32.  The 


]  84  ADAM  OUR  NATURAL  STOCK. — A  DEGENERATE  STOCK. 

* 

Scripture  speaks  of  two  sorts  of  fruit  which  grow  on  the  branches 
of  the  natural  stock;  and  it  is  plain  that  they  are  of  the  nature  of 
their  degenerate  stock.  1.  The  wild  grapes  of  wickedness, 
Isa.  v.  2.  These  grow  in  abundance,  by  influence  from  hell. 
See  Gal  v.  19 — 21.  At  its  gates  are  all  manner  of  these  fruits, 
both  new  and  old.  Storms  come  from  heaven  to  check  them  ; 
but  still  they  grow.  They  are  struck  at  with  the  sword  of  the 
Spirit,  the  word  of  God  ;  conscience  gives  them  many  a  secret 
blow;  yet  they  thrive.  2.  Fruit  to  themselves,  Hos.  x.  1. 
What  else  are  all  the  unrenewed  man’s  acts  of  obedience,  his 
reformation,  sober  deportment,  his  prayers,  and  good  works  ? 
They  are  all  done  chiefly  for  himself,  not  for  the  glory  of  God. 
These  fruits  are  like  the  apples  of  Sodom,  fair  to  look  at,  but 
fall  to  ashes  when  handled  and  tried.  You  think  you  have  not 
only  the  leaves  of  a  profession,  but  the  fruits  of  a  holy  practice 
too;  but  if  you  be  not  broken  off  from  the  old  stock,  and  in¬ 
grafted  in  Christ  Jesus,  God  accepts  not,  nor  regards  your  fruits. 

Here  I  must  take  occasion  to  tell  you,  there  are  five  faults 
will  be  found  in  heaven,  with  your  best  fruits. —  1.  Their  bit¬ 
terness:  your  “  clusters  are  bitter,”  Deut.  xxxii.  32.  There  is 
a  spirit  of  bitterness,  wherewith  some  come  before  the  Lord,  in 
religious  duties,  living  in  malice  and  envy;  and  which  some 
professors  entertain  against  others,  because  they  outshine  them 
in  holiness  of  life,  or  because  they  are  not  of  their  opinion. 
This,  wherever  it  reigns,  is  a  fearful  symptom  of  an  unregene¬ 
rate  state.  But  I  do  not  so  much  mean  this,  as  that  which  is 
common  to  all  the  branches  of  the  old  stock,  namely  the  leaven 
of  hypocrisy,  Luke  xii.  1,  which  sours  and  embitters  every 
duty  they  perform.  Wisdom,  that  is  full  of  good  fruits,  is 
without  hypocrisy,  James  iii.  17.  2.  Their  ill  savour.  Their 

works  are  abominable,  for  themselves  are  corrupt,  Psal.  xiv.  1. 
They  all  savour  of  the  old  stock,  not  of  the  new.  It  is  the  pe¬ 
culiar  privilege  of  the  saints,  that  they  are  unto  God  a  sweet 
savour  of  Christ,  2  Cor.  ii.  15.  The  unregenerate  man’s  fruits 
savour  not  of  love  to  Christ,  nor  of  the  blood  of  Christ,  nor  of 
the  incense  of  his  intercession,  and  therefore  will  never  be 
accepted  in  heaven.  3.  Their  unripeness.  Their  grape  is 
an  unripe  grape,  Job.  xv.  33.  There  is  no  influence  on 
them  from  the  Sun  of  Righteousness,  to  bring  them  to  per¬ 
fection.  They  have  the  shape  of  fruit,  but  no  more.  The 
matter  of  duty  is  in  them,  but  they  want  right  principles  and 
ends;  their  works  are  not  wrought  in  God,  John  ii.  21.  Their 
prayers  drop  from  their  lips,  before  their  hearts  are  impregnated 
with  the  vital  sap  of  the  Spirit  of  supplication :  their  tears  fall 
from  their  eyes,  ere  their  hearts  are  truly  softened :  their  feet 
turn  to  new  paths,  and  their  way  is  altered,  while  yet  their 
nature  is  not  changed.  4.  Their  lightness.  Being  weighed  in 


ADAM  OUR  NATURAL  STOCK. — A  DEAD  STOCK.  185 

the  balances,  they  are  found  wanting,  Dan.  v.  27.  For  evidence 
whereof  you  may  observe,  that  they  do  not  humble  the  soul, 
but  lift  it  up  in  pride.  The  good  fruits  of  holiness  bear  down 
the  branches  they  grow  upon,  making  them  to  salute  the  ground, 
1  Cor.  xv.  10.  “  I  laboured  more  abundantly  than  they  all: 

yet  not  I,  but  the  grace  of  God  which  was  with  me.”  But  the 
blasted  fruits  of  unrenewed  men’s  performances,  hang  lightly 
on  branches  towering  up  to  heaven,  Judges  xvii.  13,  “Now 
know  I,  that  the  Lord  will  do  me  good,  seeing  I  have  a  Levite 
to  my  priest.”  They  look  indeed  too  high  for  God  to  behold 
them;  “  Wherefore  have  we  fasted,  say  they,  and  thou  seest 
not?”  Isa.  lv-iii.  3.  The  more  duties  they  do,  and  the  better 
they  seem  to  perform  them,  the  less  are  they  humbled,  and  the 
more  they  are  lifted  up.  This  disposition  of  the  sinner,  is  the 
exact  reverse  of  what  is  to  be  found  in  the  saint.  To  men,  who 
neither  are  in  Christ,  nor  are  solicitous  to  be  found  in  him,  their 
duties  are  like  windy  bladders,  wherewith  they  think  to  swim 
ashore  to  Immanuel’s  land :  but  these  must  needs  break,  and 
they  consequently  sink ;  because  they  take  not  Christ  for  the 
lifter  up  of  their  head,  Psal.  iii.  3.  Lastly ,  They  are  not  all 
manner  of  pleasant  fruits,  Cant.  vii.  13.  Christ,  as  a  King, 
must  be  served  with  variety.  Where  God  makes  the  heart  his 
garden,  he  plants  it  as  Solomon  did  his,  with  trees  of  all  kind 
of  fruits,  Eccl.  li.  15.  Accordingly  it  brings  forth  the  fruit  of 
the  Spirit  in  all  goodness,  Eph.  v.  9.  But  the  ungodly  are  not 
so ;  their  obedience  is  never  universal ;  there  is  always  some 
one  thing  or  other  excepted.  In  one  word,  their  fruits  are  fruits 
of  an  evil  tree,  that  cannot  be  accepted  in  heaven. 

Secondly ,  Our  natural  stock  is  a  dead  stock,  according  to  the 
threatening,  Gen.  ii.  17,  “  In  the  day  thou  eatest  thereof,  thou 
shalt  surely  die.”  Our  root  now  is  rottenness  ;  no  wonder  the 
blossom  goes  up  as  dust.  The  stroke  has  gone  to  the  heart,  the 
sap  is  let  out,  and  the  tree  is  withered.  The  curse  of  the  first 
covenant,  like  a  hot  thunderbolt  from  heaven,  has  lighted  on  it, 
and  ruined  it.  It  is  cursed  now  as  that  fig  tree,  Matt.  xxi.  19, 
“  Let  no  fruit  grow  on  thee  henceforward  for  ever.”  Now  it  is 
good  for  nothing  but  to  cumber  the  ground,  and  furnish  fuel  for 
Tophet. 

Let  me  enlarge  a  little  here  also.  Every  unrenewed  man  is 
a  branch  of  a  dead  stock.  When  thou  seest,  O  sinner,  a  dead 
stock  of  a  tree,  exhausted  of  all  its  sap,  having  branches  on  it 
in  the  same  condition,  look  on  it  as  a  lively  representation  of 
thv  soul’s  state.  1.  Where  the  stock  is  dead,  the  branches  must 
needs  be  barren.  Alas  1  the  barrenness  of  many  professors 
plainly  discovers  on  what  stock  they  are  growing.  It  is  easy 
to  pretend  to  faith,  but  “  show  me  thy  faith  without  thy  works  !” 
if  thou  canst,  James  ii.  18.  2.  A  dead  stock  can  convey  no  sap 


186 


ADAM  OUR  NATURAL  STOCK. — A  DEAD  STOCK. 


to  the  branches,  to  make  them  bring  forth  fruit.  The  covenant  of 
works  was  the  bond  of  our  union  with  the  natural  stock ;  but  now 
it  is  become  weak  through  the  flesh ;  that  is,  through  the  dege¬ 
neracy  and  depravity  of  human  nature,  Rom.  viii.  3.  It  is  strong 
enough  to  command,  and  to  bind  heavy  burdens  on  the  shoul¬ 
ders  of  those  who  are  not  in  Christ,  but  it  affords  no  strength  to 
bear  them.  The  sap,  that  was  once  in  the  root,  is  now  gone  : 
the  law,  like  a  merciless  creditor,  apprehends  Adam’s  heirs, 
saying  to  each,  “  Pay  what  thou  owest;”  when,  alas !  his  effects 
are  riotously  spent.  3.  All  pains  and  cost  are  lost  on  the  tree, 
whose  life  is  gone.  In  vain  do  men  labour  to  get  fruit  on  the 
branches,  when  there  is  no  sap  in  the  root.  First ,  the  garden¬ 
er’s  pains  are  lost:  ministers  lose  their  labour  on  the  branches 
of  the  old  stock,  while  they  continue  on  it.  Many  sermons 
are  preached  to  no  purpose  ;  because  there  is  no  life  to  give  sen¬ 
sation.  Sleeping  men  may  be  awakened  ;  but  the  dead  cannot 
be  raised  without  a  miracle  :  even  so  the  dead  sinner  must  re¬ 
main,  if  he  be  not  restored  to  life  by  a  miracle  of  grace.  Se¬ 
condly,  The  influences  of  Heaven  are  lost  on  such  a  tree:  in 
vain  does  the  rain  fall  upon  it:  in  vain  is  it  laid  open  to  the  win¬ 
ter  cold  and  frosts.  The  Lord  of  the  vineyard  digs  about  many 
a  dead  soul  but  it  is  not  bettered.  “  Bruise  the  fool  in  a  mor¬ 
tar,  his  folly  will  not  depart.”  Though  he  meets  with  many 
crosses,  yet  he  retains  his  lusts :  let  him  be  laid  on^a  sick  bed, 
he  will  lie  there  like  a  sick  beast,  groaning  under  his  pain,  but 
not  mourning  for,  nor  turning  from  his  sin.  Let  death  itself 
stare  him  in  the  face,  he  will  presumptuously  maintain  his  hope, 
as  if  he  would  look  the  grim  messenger  out  of  countenance. 
Sometimes  there  are  common  operations  of  the  Divine  Spirit 
performed  on  him:vhe  is  sent  home  with  a  trembling  heart,  and 
with  arrows  of  conviction  sticking  in  his  soul :  but  at  lengdi  he 
prevails  against  these  things,  and  turns  as  secure  as  ever. 
Thirdly,  Summer  and  winter  are  alike  to  the  branches  on  the 
dead  stock.  When  others  about  them  are  budding,  blossoming, 
and  bringing  forth  fruit,  there  is  no  change  on  them :  the  dead 
stock  has  no  growing  time  at  all.  Perhaps  it  may  be  difficult  to 
know,  in  the  winter,  what  trees  are  dead,  and  what  are  alive; 
but  the  spring  plainly  discovers  it.  There  are  some  seasons 
wherein  there  is  little  life  to  be  perceived,  even  among  saints ; 
yet  times  of  reviving  come  at  length.  But  even  when  “the 
vine  flourished!,  and  the  pomegranates  bud  forth,”  when  saving 
grace  is  discovering  itself  by  its  lively  actings  wherever  it  is,  the 
branches  on  the  old  stock  are  still  withered.  When  the  dry 
bones  are  coming  together,  bone  to  bone,  amongst  saints,  the 
sinner’s  bones  are  still  lying  about  the  grave’s  mouth.  They 
are  trees  that  cumber  the  ground,  ready  to  be  cut  down,  and 
will  be  cut  down  for  the  fire,  if  God  in  mercy  prevent  it  not 


ADAM  OUR  NATURAL  STOCK. - A  KILLING  STOCK.  ]_§7 

by  cutting  them  off  from  that  stock,  and  ingrafting  them  into 
another. 

Lastly,  Our  natural  stock  is  a  killing  stock.  If  the  stock 
die,  how  can  the  branches  live?  If  the  sap  be  gone  from  the 
root  and  heart,  the  branches  must  needs  wither.  “  In  Adam 
all  die,”  1  Cor.  xv.  22.  The  root  died  in  Paradise,  and  all 
the  branches  in  it,  and  with  it.  The  root  is  poisoned,  and  from 
thence  the  branches  are  infected  ;  “  death  is  in  the  pot;”  and 
all  that  taste  of  the  pulse,  or  pottage,  are  killed. 

Know  then,  that  every  natural  man  is  a  branch  of  a  killing 
stock.  Our  natural  root  not  only  gives  us  no  life,  but  it  has  a 
killing  power,  reaching  to  all  the  branches  thereof.  There  are 
four  tilings  which  the  first  Adam  conveys  to  all  his  branches, 
and  they  are  abiding  in,  and  lying  on,  such  of  them  as  are  not 
ingrafted  in  Christ.  First,  A  corrupt  nature.  He  sinned,  and 
his  nature  was  thereby  corrupted  and  depraved ;  and  this  cor¬ 
ruption  is  conveyed  to  all  his  posterity.  He  was  infected,  and 
the  contagion  spread  itself  over  all  his  seed.  Secondly,  Guilt, 
that  is,  an  obligation  to  punishment,  Rom.  v.  21,  “  By  one  man 
sin  entered  into  the  world,  and  death  by  sin;  and  so  death 
passed  upon  all  men,  for  that  all  have  sinned.”  The  threaten- 
ings  of  the  law,  as  cords  of  death,  are  twisted  about  the  branches 
of  the  old  stock,  to  draw  them  over  the  hedge  into  the  fire. 
And  till  they  be  cut  off  from  this  stock  by  the  pruning  knife, 
the  sword  of  vengeance  hangs  over  their  heads,  to  cut  them 
down.  Thirdly,  This  killing  stock  transmits  the  curse  into  the 
branches.  The  stock,  as  the  stock,  for  I  speak  not  of  Adam  in 
his  personal  and  private  capacity,  being  cursed,  so  are  the 
branches,  Gal.  iii.  10,  “  For  as  many  as  are  of  the  works  of  the 
law,  are  under  the  curse.”  This  curse  affects  the  whole  man, 
and  all  that  belongs  to  him,  every  thing  he  possesses ;  and  works 
three  ways.  1.  As  poison,  infecting;  thus  their  blessings  are 
cursed,  Mai.  ii.  2.  Whatever  the  man  enjoys,  it  can  do  him 
no  good,  but  evil,  being  thus  poisoned  by  the  curse.  His  pros¬ 
perity  in  the  world  destroys  him,  Prov.  i.  32.  The  ministry 
of  the  gospel  is  a  savour  of  death  unto  death,  to  him,  2  Cor.  ii. 
16.  His  seeming  attainments  in  religion  are  cursed  to  him;  his 
knowledge  serves  but  to  puff  him  up,  and  his  duties  to  keep  him 
back  from  Christ.  2.  It  works  as  a  moth,  consuming  and  wasting 
by  little  and  little,  Hos.  v.  12,  “  Therefore  will  I  be  unto 
Ephraim  as  a  moth.”  There  is  a  worm  at  the  root,  consuming 
them  by  degrees.  Thus  the  curse  pursued  Saul,  till  it  wormed 
him  out  of  all  his  enjoyments,  and  out  of  the  very  show  he  had 
of  religion.  Sometimes  they  decay  like  the  fat  of  lambs,  and 
melt  away  as  the  snow  in  the  sunshine. — 3.  It  acts  as  a  lion 
rampant,  Hos.  v.  14,  “I  will  be  unto  Ephraim  as  a  lion.”  The 
Lord  “  rains  on  them  snares,  fire,  and  brimstone,  and  an  horrible 


2$g  CHRIST  OUR  SUPERNATURAL  STOCK. — AS  MEDIATOR. 

tempest,”  in  such  a  manner,  that  they  are  hurried  away  with 
the  stream.  He  tears  their  enjoyments  from  them  in  his  wrath, 
pursues  them  wiih  terrors,  rends  their  souls  from  their  bodies, 
and  throws  the  deadened  branch  into  the  fire.  Thus  the  curse 
devours  like  fire,  which  none  can  quench.  Lastly ,  This 
killing  stock  transmits  death  to  the  branches  upon  it.  Adam 
took  the  poisonous  cup  and  drank  it  off:  this  occasioned  death 
to  himself  and  us.  We  came  into  the  world  spiritually  dead, 
thereby  exposed  to  eternal  death,  and  absolutely  liable  to  tem¬ 
poral  death.  This  root  is  to  us  like  the  Scythian  river,  which, 
they  say,  brings  forth  little  bladders  every  day,  out  of  which 
come  certain  small  dies,  which  are  bred  in  the  morning,  winged 
at  noon,  and  dead  at  night :  a  very  lively  emblem  of  our  mortal 
state. 

Now,  sirs,  is  it  not  absolutely  necessary  to  be  broken  off 
from  this  our  natural  stock  ?  What  will  our  fair  leaves  of  a 
profession,  or  our  fruits  of  duties  avail,  if  we  be  still  branches 
of  the  degenerate,  dead,  and  killing  stock  ? — But  alas  !  of  the 
many  questions  among  us,  few  are  taken  up  about  these, 
“  Whether  am  I  broken  off  from  the  old  stock,  or  not?  Am  I 
ingrafted  in  Christ,  or  not?” — Ah!  Wherefore  all  this  waste 
of  time  ?  Why  is  there  so  much  noise  about  religion  amongst 
many,  who  can  give  no  good  account  of  their  having  laid  a 
good  foundation,  being  mere  strangers  to  experimental  religion? 
I  fear,  if  God  does  not  in  mercy  undermine  the  religion  of  many 
of  us,  and  let  us  see  that  we  have  none  at  all,  our  root  will  be 
found  rottenness,  and  our  blossom  go  up  as  dust,  in  a  dying 
hour.  Therefore  let  us  look  to  our  state,  that  we  be  not  found 
fools  in  our  latter  end. 

II.  Let  us  now  view  the  supernatural  stock,  in  w7hich  the 
branches  cut  off  from  the  natural  stock  are  ingrafted.  Jesus 
Christ  is  sometimes  called  “  The  Branch,”  Zech  iii.  8.  So  he 
is  in  respect  of  his  human  nature,  being  a  branch,  and  the  top 
branch  of  the  house  of  David.  Sometimes  he  is  called  a  “  Root,” 
Isa.  xi.  10.  We  have  both  together,  Rev.  xxii.  16,  “I  am  the 
root,  and  the  offspring  of  David;”  David’s  root  as  God,  and  his 
offspring  as  man.  The  text  tells  us,  that  he  is  the  vine,  i.  e. 
he,  as  a  Mediator,  is  the  vine  stock,  whereof  believers  are  the 
branches.  As  the  sap  comes  from  the  earth  into  the  root  and 
stock,  and  from  thence  is  diffused  into  the  branches ;  so,  by 
Christ  as  Mediator,  divine  life  is  conveyed  from  the  fountain 
unto  those  who  are  united  to  him  by  faith,  John  vi.  57,  “  As 
the  living  Father  hath  sent  me,  and  I  live  by  the  Father:  so, 
he  that  eateth  me,  even  he  shall  live  by  me.”  By  Christ  as 
Mediator,  not  as  God  only,  as  some  have  asserted;  nor  yet  as 
man  only,  as  the  Papists  generally  hold :  but  as  Mediator,  God 
and  man,  Acts  xx.  28,  “  The  church  of  God,  which  he  hath 


CHRIST  OUR  SUPERNATURAL  STOCK. — THE  ELECT.  189 

purchased  with  his  blood.”  Heb.  ix.  14,  “  Christ,  who  through 
the  eternal  Spirit,  offered  himself  without  spot  to  God.”  The 
divine  and  human  natures  have  their  distinct  actings,  yet  a 
joint  operation,  in  his  discharging  the  office  of  Mediator.  This 
is  illustrated  by  the  similitude  of  a  fiery  sword,  which  at  once 
cuts  and  burns  :  cutting  it  burns,  and  burning  it  cuts  ;  the  steel 
cuts,  and  the  fire  burns.  Wherefore  Christ,  God-man,  is  the 
stock,  whereof  believers  are  the  branches :  and  they  are  united 
to  whole  Christ.  They  are  united  to  him  in  his  human  na¬ 
ture,  as  being  “  members  of  his  body,  of  his  flesh,  and  of  his 
bones,”  Eph.  v.  30.  And  they  are  united  to  him  in  his  Di¬ 
vine  nature;  for  so  the  apostle  speaks  of  this  union,  Col.  i.  27, 
“  Christ  in  you  the  hope  of  glory.”  Those  who  are  Christ’s, 
have  the  Spirit  of  Christ,  Rom.  viii.  9 ;  and  by  him  they  are 
united  to  the  Father,  and  to  the  Holy  Ghost;  1  John  iv.  15, 
“  Whosoever  shall  confess  that  Jesus  is  the  Son  of  God,  God 
dwelleth  in  him,  and  he  in  God.”  Faith,  the  bond  of  this 
union,  receives  whole  Christ,  God-man,  and  so  unites  us  to 
him  as  such. 

Behold  here,  0  believers,  your  high  privilege.  You  were 
once  branches  of  a  degenerate  stock,  even  as  others :  but  you 
are,  by  grace,  become  branches  of  the  true  vine,  John  xv.  1. 
You  are  cut  out  of  a  dead  and  killing  stock,  and  ingrafted  in 
the  last  Adam,  who  was  made  a  quickening  spirit,  1  Cor.  xv. 
45.  Your  loss  by  the  first  Adam  is  made  up,  with  great  ad¬ 
vantage,  by  your  union  with  the  second.  Adam,  at  his  best 
estate,  was  but  a  shrub,  in  comparison  with  Christ  the  tree  of 
life.  He  was  but  a  servant;  Christ  is  the  Son,  the  Heir,  and 
Lord  of  all  things,  “  the  Lord  from  heaven.”  It  cannot  be  de¬ 
nied,  that  grace  was  shown  in  the  first  covenant;  but  it  is  as  far 
exceeded,  by  the  grace  of  the  second  covenant,  as  the  twilight 
is  by  the  light  of  the  mid  day. 

111.  What  branches  are  taken  out  of  the  natural  stock,  and 
grafted  into  this  vine  ?  Answer,  These  are  the  Elect,  and  none 
other.  They,  and  they  only,  are  grafted  into  Christ ;  and  con¬ 
sequently  none  but  they  are  cut  off  from  the  killing  stock.  For 
them  alone  he  intercedes,  that  they  may  be  one  in  him  and 
his  Father,  John  xvii.  9 — 23.  Faith,  the  bond  of  this  union, 
is  given  to  none  else:  it  is  the  faith  of  God’s  elect,  Tit.  i.  1. 
The  Lord  passes  by  many  branches  growing  on  the  natural 
stock,  and  cuts  off  only  here  one,  and  there  one,  and  grafts 
them  into  the  true  vine,  according  as  free  love  has  determined. 
Oft  does  he  pitch  upon  the  most  unlikely  branch,  leaving  the 
top  boughs  ;  passing  by  the  mighty,  and  the  noble,  and  calling 
the  weak,  base,  and  despised,  1  Cor.  i.  26,  27.  Yea,  he  often 
leaves  the  fair  and  smooth,  and  takes  the  rugged  and  knotty ; 
“  and  such  were  some  of  you,  but  ye  are  washed,”  &c.  1  Cor. 

13 


190 


CHRIST  OUR  SUPERNATURAL  STOCK. — HOW  THE 


vi.  11.  If  we  inquire  why  so?  we  find  no  other  reason  but 
because  they  were  chosen  in  him,  Eph.  i.  4;  “Predestinated 
to  the  adoption  of  children  by  Jesus  Christ,”  ver.  5.  Thus  are 
they  gathered  together  in  Christ,  while  the  rest  are  left  growing 
on  their  natural  stock,  to  be  afterwards  bound  up  in  bundles  for 
the  fire.  Therefore,  to  whomsoever  the  gospel  may  come  in 
vain,  it  will  have  a  blessed  effect  on  God’s  elect,  Acts  xiii.  48, 
“  As  many  as  were  ordained  to  eternal  life,  believed.”  Where 
the  Lord  has  much  people,  the  gospel  will  have  much  success, 
sooner  or  later.  Such  as  are  to  be  saved,  will  be  added  to  the 
mystical  body  of  Christ. 

HOW  THE  BRANCHES  ARE  TAKEN  OUT  OF  THE  NATURAL  STOCK, 
AND  INGRAFTED  INTO  THE^ SUPERNATURAL  STOCK. 

IV.  I  am  to  show  how  the  branches  are  cut  off  from  the 
natural  stock,  the  first  Adam,  and  grafted  into  the  true  vine,  the 
Lord  Jesus  Christ.  Thanks  to  the  Husbandman,  not  to  the 
branch,  that  it  is  cut  off' from  its  natural  stock,  and  grafted  into 
a  new  one.  The  sinner,  in  his  coming  off  from  the  first  stock, 
is  passive,  and  neither  can  nor  will  come  off  from  it  of  his  own 
accord,  but  clings  to  it,  till  almighty  power  make  him  to  fall  off, 
John  vi.  44,  “No  man  can  come  unto  me,  except  the  Father 
which  hath  sent  me,  draw  him.”  And,  chap.  v.  40,  “  Ye  will 
not  come  to  me,  that  ye  might  have  life.”  The  ingrafted 
branches  “  are  God’s  husbandry,”  1  Cor.  iii.  9,  “The  planting 
of  the  Lord,”  Isa.  lxi.  3. — The  ordinary  means  he  makes  use 
of,  in  this  work,  is  the  ministry  of  the  word,  1  Cor.  iii  9,  “  We 
are  labourers  together  with  God.”  But  the  efficacy  thereof  is 
wholly  from  him,  whatever  the  minister’s  parts  or  piety  be, 
ver.  7,  “  Neither  is  he  that  planteth  any  thing,  neither  he  that 
watereth :  but  God  that  giveth  the  increase.”  The  apostles 
preached  to  the  Jews,  yet  the  body  of  that  people  remained  in 
infidelity,  Rom.  x.  10,  “Who  hath  believed  our  report?” 
Yea,  Christ  himself,  who  spoke  as  never  man  spake,  says  con¬ 
cerning  the  success  of  his  own  ministry,  “  I  have  laboured  in 
vain,  I  have  spent  my  strength  for  nought,”  Isa.  xlix.  4.  The 
branches  may  be  hacked  by  the  preaching  of  the  word ;  but 
the  stroke  will  never  go  through,  till  it  be  carried  home  by  the 
omnipotent  arm.  However,  God’s  ordinary  way  is,  “  by  fool¬ 
ishness  of  preaching  to  save  them  that  believe,”  1  Cor.  i.  21. 

The  cutting  off  of  the  branch,  from  the  natural  stock,  is  per¬ 
formed  by  the  pruning  knife  of  the  law,  in  the  hand  of  the  Spirit 
of  God,  Gal.  ii.  19,  “  For  I,  through  the  law,  am  dead  to  the 
law.”  It  is  by  the  bond  of  the  covenant  of  works,  as  I  said 
before,  that  we  are  knit  to  our  natural  stock:  therefore,  as  a 
wife,  unwilling  to  be  put  away,  pleads  and  hangs  by  the  marriage 


BRANCHES  ARE  CUT  OFF  FROM  THE  NATURAL  STOCK. 


tie ;  so  do  men  by  the  covenant  of  works.  They  hold  by  it, 
like  the  man  who  held  the  ship  with  his  hands ;  and  when  one 
hand  was  cut  off,  held  it  with  the  other;  and  when  both  were 
cut  off,  held  it  with  his  teeth.  This  will  appear  from  a  distinct 
view  of  the  Lord’s  works  on  men,  in  bringing  them  off  from 
the  old  stock;  which  now  I  offer  in  the  following  particulars: 

First ,  When  the  Spirit  of  the  Lord  comes  to  deal  with  a 
person,  to  bring  him  to  Christ,  he  finds  him  in  Laodicea’s  case, 
in  a  sound  sleep  of  security,  dreaming  of  heaven,  and  the  favour 
of  God,  though  full  of  sin  against  the  holy  One  of  Israel,  Rev. 
iii.  17,  “  Thou  kno  west  not  that  thou  art  wretched,  and  miserable, 
and  poor,  and  blind,  and  naked.”  Therefore  he  darts  in  some 
beams  of  light  into  the  dark  soul ;  and  lets  the  man  see  that  he 
is  a  lost  man,  if  he  turn  not  over  a  new  leaf,  and  betake  himself 
to  a  new  course  of  life.  Thus,  by  the  Spirit  of  the  Lord  acting 
as  a  Spirit  of  bondage,  there  is  a  criminal  court  erected  in  the 
man’s  breast;  where  he  is  arraigned,  accused,  and  condemned, 
for  breaking  the  law  of  God,  “  convinced  of  sin  and  judgment,” 
John  xvi.  8.  And  now  he  can  no  longer  sleep  securely  in  his 
former  course  of  life.  This  is  the  first  stroke  which  the  branch 
gets,  in  order  to  cutting  off, 

Seco?idly,  Hereupon  the  man  forsakes  his  former  profane 
courses,  his  lying,  swearing,  Sabbath-breaking,  stealing,  and 
such  like  practices ;  though  they  be  dear  to  him,  as  right  eyes, 
he  will  rather  quit  them  than  ruin  his  soul.  The  ship  is  like  to 
sink,  and  therefore  he  throws  his  goods  overboard,  that  he 
himself  may  not  perish.  Now  he  begins  to  bless  himself  in 
his  heart,  and  look  joyfully  on  his  evidences  for  heaven  ;  think¬ 
ing  himself  a  better  servant  to  God  than  many  others,  Luke 
xviii.  11,  “  God,  I  thank  thee,  1  am  not  as  other  men  are,  ex¬ 
tortioners,  unjust,  adulterers,”  &c.  But  he  soon  gets  another 
stroke  with  the  axe  of  the  law,  showing  him  that  it  is  only  he 
that  does  what  is  written  in  the  law,  that  can  be  saved  by  it; 
and  that  his  negative  holiness  is  too  scanty  a  covering  from  the 
storm  of  God’s  wrath.  Thus,  although  his  sins  of  commission 
only  were  heavy  on  him  before,  his  sins  of  omission  now 
crowd  into  his  thoughts,  attended  with  a  train  of  law  curses  and 
vengeance.  And  each  of  the  ten  commands  discharges  thunder 
claps  of  wrath  against  him  for  his  omitting  required  duties. 

Thirdly ,  Upon  this  he  turns  to  a  positively  holy  course  of 
life.  He  not  only  is  not  profane,  but  he  performs  religious  du¬ 
ties  :  he  prays,  seeks  the  knowledge  of  the  principles  of  religion, 
strictly  observes  the  Lord’s  day,  and,  like  Herod,  does  many 
things,  and  hears  sermons  gladly.  In  one  word,  there  is  a  great 
conformity,  in  his  outward  conversation,  to  the  letter  of  both 
tables  of  the  law.  There  is  a  mighty  change  upon  the  man, 
which  his  neighbours  cannot  miss  taking  notice  of.  Hence  he 


]92  CHRIST  OUR  SUPERNATURAL  STOCK. —  HOW  THE 

is  cheerfully  admitted  by  the  godly  into  their  society,  as  a  pray¬ 
ing  person  ;  and  can  confer  with  them  about  religious  matters, 
yea,  and  about  soul  exercises,  which  some  are  not  acquainted 
with  ;  and  their  good  opinion  of  him,  confirms  his  good  opinion 
of  himself.  This  step  in  religion  is  fatal  to  many,  who  never 
get  beyond  it.  But  Irere  the  Lord  gives  the  elect  branch  a  fur¬ 
ther  stroke.  Conscience  flies  in  the  man’s  face,  for  some  wrong 
steps  in  his  conversation,  the  neglect  of  some  duty,  or  commis¬ 
sion  of  some  sin,  which  is  a  blot  in  his  conversation:  and  then 
the  flaming  sword  of  the  law  appears  again  over  his  head;  and 
the  curse  rings  in  his  ears,  for  that  he  “  continueth  not  in  all 
things  written  in  the  law,  to  do  them,”  Gal.  iii.  10. 

Fourthly ,  On  this  account  he  is  obliged  to  seek  another  salve 
for  his  sore.  He  goes  to  God,  confesses  his  sin,  seeks  the  par¬ 
don  of  it,  promising  to  watch  against  it  for  the  time  to  come; 
and  so  finds  ease,  and  thinks  he  may  very  well  take  it,  seeing 
the  Scripture  says,  “If  we  confess  our  sins,  he  is  faithful  and 
just  to  forgive  us  our  sins,”  1  John  i.  9;  not  considering  that  he 
grasps  at  a  privilege,  which  is  theirs  only  who  are  grafted  into 
Christ,  and  under  the  covenant  of  grace,  and  which  the  branches 
yet  growing  on  the  old  stock  cannot  plead,  And  here  some¬ 
times  there  arefformal  and  express  vows  made  against  such  and 
such  sins,  and  binding  to  such  and  such  duties.  Thus  many  go  on 
all  their  days,  knowing  no  other  religion,  than  to  perform  duties, 
and  to  confess,  and  pray  for  pardon  of  that  wherein  they  fail, 
promising  themselves  eternal  happiness,  though  they  are  utter 
strangers  to  Christ.  Here  many  elect  ones  have  been  cast  down 
wounded,  and  many  reprobates  have  been  slain,  while  the 
wounds  of  neither  of  them  have  been  deep  enough  to  cut  them 
off  from  their  natural  stock.  But  the  Spirit  of  the  Lord  gives 
yet  a  deeper  stroke  to  the  branch  which  is  to  be  cut  off,  showing 
him,  that,  as  yet,  he  is  but  an  outside  saint,  and  discovering  to 
him  the  filthy  lusts  lodged  in  his  heart,  which  he  took  no  notice  of 
before,  Rom.  vii.  9,  “  When  the  commandment  came,  sin  re¬ 
vived,  and  I  died.”  Then  he  sees  his  heart  a  dunghill  of  hellish 
lusts,  filled  with  covetousness,  pride,  malice,  filthiness,  and  the 
like.  Now,  as  soon  as  the  door  of  the  chambers  of  his  imagery 
is  thus  opened  to  him,  and  he  sees  what  they  do  there  in  the 
dark,  his  outside  religion  is  blown  up  as  insufficient;  and  he 
learns  a  new  lesson  in  religion,  namely,  “That he  is  not  a  Jew, 
which  is  one  outwardly,”  Rom.  ii.  28. 

Fifthly,  Upon  this  he  goes  further,  even  to  inside  religion; 
sets  to  work  more  vigorously  than  ever,  mourns  over  the  evils 
of  his  heart,  aud  strives  to  bear  down  the  weeds  which  he  finds 
growing  in  that  neglected  gardem  He  labours  to  curb  his  pride 
and  passion,  and  to  banish  speculative  impurities;  prays  more 
fervently,  hears  attentively,  and  strives  to  get  his  heart  affected 


BRANCHES  ARE  CUT  OFF  FROM  THE  NATURAL  STOCK.  J  Q3 


in  every  religious  duty  he  performs :  and  thus  he  comes  to  think 
himself  not  only  an  outside,  but  an  inside  Christian.  Wonder 
not  at  this,  for  there  is  nothing  in  it  beyond  the  power  of  nature, 
or  what  one  may  attain  to  under  a  vigorous  influence  of  the 
covenant  of  works;  therefore  another  yet  deeper  stroke  is  given. 
The  law  charges  home  on  the  man’s  conscience,  that  he  was  a 
transgressor  from  the  womb;  that  he  came  into  the  world  a  guilty 
creature ;  and  that  in  the  time  of  his  ignorance,  and  even  since 
his  eyes  were  opened,  he  has  been  guilty  of  many  actual  sins, 
either  altogether  overlooked  by  him,  or  not  sufficiently  mourned 
over;  for  spiritual  sores,  not  healed  by  the  blood  of  Christ,  but 
skinned  over  some  other  way,  are  easily  irritated,  and  soon  break 
out  again ;  therefore  the  law  takes  him  by  the  throat  saying, 
“  Pay  what  thou  owest.” 

Sixthly ,  Then  the  sinner  says  in  his  heart,  “  Have  patience 
with  me,  and  I  will  pay  thee  all;”  and  so  falls  to  work  to  pacify 
an  offended  God,  and  to  atone  for  those  sins.  He  renews  his 
repentance,  such  as  it  is  ;  bears  patiently  the  afflictions  laid  upon 
him;  yea,  he  afflicts  himself,  denies  himself  the  use  of  his 
lawful  comforts,  sighs  deeply,  mourns  bitterly,  cries  with  tears 
for  a  pardon,  till  he  has  wrought  up  his  heart  to  a  conceit  of 
having  obtained  it ;  having  thus  done  penance  for  what  is  past, 
he  resolves  to  be  a  good  servant  to  God,  and  to  hold  on  in 
'  outward  and  inward  obedience,  for  the  time  to  come. — But  the 
stroke  must  go  nearer  the  heart  yet,  ere  the  branch  fall  off. 
The  Lord  discovers  to  him,  in  the  glass  of  the  law,  how  he  sins 
in  all  he  does,  even  when  he  does  the  best  he  can  ;  and  there¬ 
fore  the  dreadful  sound  returns  to  his  ears,  Gal.  iii.  10,  “  Cursed 
is  every  one  that  continueth  not  in  all  things,”  &c.  “When 
ye  fasted  and  mourned,”  says  the  Lord,  “  did  ye  at  all  fast  unto 
me,  even  to  me?”  Will  muddy  water  make  clean  clothes? 
Will  you  satisfy  for  one  sin  with  another?  Did  not  your  thoughts 
wander  in  such  a  duty?  Were  not  your  affections  flat  in 
another?  Did  not  your  heart  give  a  lustful  look  to  such  an 
idol?  And  did  it  not  rise  in  a  fit  of  impatience,  under  such  an 
affliction  ?  “  Should  I  accept  this  of  your  hands  ?  Cursed  be 

the  deceiver,  which  sacrificeth  to  the  Lord  a  corrupt  thing,” 
Mai.  i.  13,  14.  And  thus  he  becomes  so  far  broke  otf,  that  he 
sees  he  is  not  able  to  satisfy  the  demands  of  the  law. 

Seventhly ,  Hence,  like  a  broken  man,  who  finds  he  is  not 
able  to  pay  all  his  debt,  he  goes  about  to  compound  with  his 
creditor.  And,  being  in  pursuit  of  ease  and  comfort,  he  does 
what  he  can  to  fulfil  the  law;  and  wherein  he  fails,  he  looks 
that  God  will  accept  the  will  for  the  deed.  Thus  doing  his 
duty,  and  having  a  will  to  do  better,  he  cheats  himself  into  a 
persuasion  of  the  goodness  of  his  state  :  and  hereby  thousands 
are  ruined.  But  the  elect  get  another  stroke,  which  loosens 


CHRIST  OUR  SUPERNATURAL  STOCK. - HOW  THE 


their  hold  in  this  case.  The  doctrine  of  the  law  is  borne  in  on 
their  consciences,  demonstrating  to  them,  that  exact  and  perfect 
obedience  is  required  by  it,  under  pain  of  the  curse;  and  that  it 
is  the  doing,  and  not  the  wishing  to  do,  which  will  avail.  Wish¬ 
ing  to  do  better  will  not  answer  the  law’s  demands ;  and  there- 
fore  the  curse  sounds  again,  “  Cursed  is  every  one  that  continu¬ 
ed!  not — to  do  them that  is,  actually  to  do  them.  In  vain 
is  wishing  then. 

Eighthly ,  Being  broken  off  from  all  hopes  of  compounding 
with  the  law,  he  falls  a  borrowing.  He  sees  that  all  he  can  do 
to  obey  the  law,  and  all  his  desires  to  be,  and  to  do  better,  will 
not  save  his  soul ;  therefore  he  goes  to  Christ,  entreating,  that 
his  righteousness  may  make  up  what  is  wanting  in  his  own, 
and  cover  all  the  defects  of  his  doings  and  sufferings  ;  that  so 
God,  for  Christ’s  sake,  may  accept  them,  and  thereupon  be  re¬ 
conciled.  Thus  doing  what  he  can  to  fulfil  the  law,  and  looking 
to  Christ  to  make  up  all  his  defects;  he  comes,  at  length  to 
sleep  in  a  sound  skin  again.  Many  persons  are  ruined  this  way. 
This  was  the  error  of  the  Galatians,  which  Paul,  in  his  epistle 
to  them,  disputes  against.  But  the  Spirit  of  God  breaks  off 
the  sinner  from  this  hold  also,  by  bringing  home  to  his  con¬ 
science  that  great  truth,  Gal.  iii.  12,  “  The  law  is  not  of  faith, 
but  the  man  that  doth  them  shall  live  in  them.”  There  is  no 
mixing  of  the  law  and  faith  in  this  business;  the  sinner  must 
hold  by  one  of  them,  and  let  the  other  go.  The  way  of  the 
lawr,  and  the  way  of  faith,  are  so  far  different,  that  it  is  not 
possible  for  the  sinner  to  walk  in  the  one,  unless  he  come  off 
from  the  other ;  and  if  he  be  for  doing,  he  must  do  all  alone ; 
Christ  will  not  do  a  part  for  him,  if  he  do  not  all.  A  garment 
pieced  up  of  sundry  sorts  of  righteousness,  is  not  a  garment 
meet  for  the  court  of  heaven.  Thus  the  man  is  like  one  in  a 
dream,  who  thought  he  was  eating,  but  being  awakened  by  a 
stroke,  behold  his  soul  is  faint ;  his  heart  sinks  in  him  like  a 
stone,  while  he  finds  that  he  can  neither  bear  his  burden  himself 
alone,  nor  can  he  get  help  under  it. 

Ninthly ,  What  can  he  do  who  must  needs  pay,  and  yet  has 
not  enough  of  his  own  to  bring  him  out  of  debt;  nor  can  borrow 
so  much,  and  to  beg  he  is  ashamed  ?  What  can  such  a  one  do, 
I  say,  but  sell  himself  as  the  man  under  the  law,  that  was  waxen 
poor  ?  Lev.  xxv.  47.  Therefore  the  sinner,  beat  off  from  so 
many  holds,  attempts  to  make  a  bargain  with  Christ,  and  to  sell 
himself  to  the  Son  of  God,  if  I  may  so  speak,  solemnly  pro¬ 
mising  and  vowing,  that  he  will  be  a  servant  to  Christ,  as  long 
as  he  lives,  if  he  will  save  his  soul.  And  here,  the  sinner  often 
makes  a  personal  covenant  with  Christ,  resigning  himself  to  him 
on  these  terms ;  yea,  and  takes  the  sacrament,  to  make  the  bar¬ 
gain  sure.  Hereupon  the  man’s  great  care  is,  how  to  obey 


BRANCHES  ARE  CUT  OFF  FROM  THE  NATURAL  STOCK. 


Christ,  keep  his  commands,  and  so  fulfil  his  bargain.  In  this 
the  soul  finds  a  false,  unsound  peace,  for  a  while;  till  the  Spirit 
of  the  Lord  gives  another  stroke,  to  cut  off  the  man  from  this 
refuge  of  lies  likewise.  And  that  happens  in  this  manner:  when 
he  fails  of  the  duties  he  engaged  to  perform,  and  falls  again  into 
the  sin  he  covenanted  against,  it  is  powerfully  carried  home  on 
his  conscience,  that  his  covenant  is  broken ;  so  all  his  comfort 
goes,  and  terrors  afresh  seize  on  his  soul,  as  one  that  has  broken 
covenant  with  Christ.  Commonly  the  man,  to  help  himself, 
renews  his  covenant,  but  breaks  it  again  as  before.  And  how 
is  it  possible  it  should  be  otherwise,  seeing  he  is  still  upon  the 
old  stock?  Thus  the  work  of  many,  all  their  days,  as  to  their 
souls,  is  nothing  but  a  making  and  breaking  such  covenants, 
over  and  over  again.  . 

Objection ,  Some  perhaps  will  say,  “  Who  liveth  and  sinneth 
not  ?  Who  is  there  that  faileth  not  of  the  duties  he  has  engaged 
to  ?  If  you  reject  this  way  as  unsound,  who  then  can  be  saved  ?” 
Answer.  True  believers  will  be  saved,  namely,  all  who  do  bv 
faith  take  hold  of  God’s  covenant.  But  this  kind  of  covenant  is 
men’s  own  covenant,  devised  of  their  own  heart,  not  God’s  co¬ 
venant,  revealed  in  the  gospel  of  his  grace :  and  the  making  of 
it  is  nothing  else  but  the  making  of  a  covenant  of  works  with 
Christ,  confounding  the  law  and  the  gospel ;  a  covenant  he  will 
never  subscribe  to,  though  we  should  sign  it  with  our  heart’s 
blood.  Rom.  iv.  14 — 1G,  “For  if  they  which  are  of  the  law  be 
heirs,  faith  is  made  void,  and  the  promise  made  of  none  effect. 
Therefore  it  is  of  faith,  that  it  might  be  by  grace,  to  the  end  the 
promise  might  be  sure  to  all  the  seed.”  Chap.  xi.  6,  “And  if 
lay  grace,  then  is  it  no  more  of  works,  otherwise  grace  is  no 
more  grace.  But  if  it  be  of  works,  then  is  it  no  more  grace, 
otherwise  work  is  no  more  work.”  God’s  covenant  is  ever¬ 
lasting  ;  once  in,  never  out  of  it  again ;  and  the  mercies  of  it  are 
sure  mercies,  Isa.  lv.  8.  But  that  covenant  of  yours  is  a  totter¬ 
ing  covenant,  never  sure,  but  broken  every  day.  It  is  a  mere 
servile  covenant,  giving  Christ  service  for  salvation :  but  God’s 
covenant  is  a  filial  covenant,  in  which  the  sinner  takes  Christ, 
and  his  salvation  freely  offered,  and  so  becomes  a  son,  John  i. 
12,  “But  as  many  as  received  him,  to  them  gave  he  power  to 
become  the  sons  of  God:”  and  being  become  a  son,  he  serves 
his  Father,  not  that  the  inheritance  may  become  his,  but  because 
it  is  his,  through  Jesus  Christ.  See  Gal.  iv.  24,  and  downward. 
To  enter  into  that  spurious  covenant,  is  to  buy  from  Christ 
with  money;  but  to  take  hold  of  Gt>d’s  covenant,  is  to  buy  of 
him  without  money  and  without  price,  Isa.  lv.  1,  that  is  to  say, 
to  beef  of  him.  In  that  covenant  men  work  for  life;  in  God’s 

O  #  #  ' 

covenant  they  come  to  Christ  for  life,  and,  work  from  life. 
When  a  person  under  that  covenant  fails  in  his  duty,  all  is 


196  CHRIST  OUR  SUPERNATURAL  STOCK. — HOW  THE 

gone;  the  covenant  must  be  made  over  again.  But  under  God’s 
covenant,  although  the  man  fail  in  his  duty,  and  for  his  failure 
falls  under  the  discipline  of  the  covenant,  and  lies  under  the 
weight  of  it,  till  such  time  as  he  has  recourse  anew  to  the  blood 
of  Christ  for  pardon,  and  renew  his  repentance;  yet  all  that  he 
trusted  to,  for  life  and  salvation,  namely,  the  righteousness  of 
Christ,  still  stands  entire,  and  the  covenant  remains  firm.  See 
Rom.  vii.  24,  25;  and  chap.  viii.  1. 

Now,  though  some  men  spend  their  lives  in  making  and 
breaking  such  covenants  of  their  own,  the  terror  on  the  breaking 
of  them  wearing  weaker  and  weaker  by  degrees,  till  at  last  it 
creates  them  little  or  no  uneasiness  ;  yet  the  man,  in  whom  the 
good  work  is  carried  on,  till  it  be  accomplished  in  cutting  him 
off  from  the  old  stock,  finds  these  covenants  to  be  as  rotten  cords, 
broke  at  every  touch  ;  and  the  terror  of  God  being  thereupon  re¬ 
doubled  on  his  spirit,  and  the  waters  at  every  turn  getting  in 
unto  his  very  soul,  he  is  obliged  to  cease  from  catching  hold  of 
such  covenants,  and  to  seek  help  some  other  way. 

Tenthly,  Therefore  the  man  comes  at  length  to  beg  at 
Christ’s  door  for  mercy :  but  yet  he  is  a  proud  beggar,  stand¬ 
ing  on  his  personal  worth.  For,  as  the  papists  have  mediators 
to  plead  for  them  with  the  one  only  Mediator,  so  the  branches 
of  the  old  stock  have  always  something  to  produce,  which  they 
think  may  commend  them  to  Christ,  and  engage  him  to  take 
their  cause  in  hand.  They  cannot  think  of  coming  to  the 
spiritual  market,  without  money  in  their  hand.  TJiey  are  like 
persons  who  have  once  had  an  estate  of  their  own,  but  are  re¬ 
duced  to  extreme  poverty,  and  forced  to  beg.  When  they  come 
to  beg,  they  still  remember  their  former  character ;  and  though 
they  have  lost  their  substance,  yet  they  retain  much  of  their 
former  spirit:  therefore  they  cannot  think  that  they  ought  to 
be  treated  as  ordinary  beggars,  but  deserve  a  particular  regard  ; 
and,  if  that  be  not  given*them,  their  spirits  rise  against  him  to 
whom  they  address  themselves  for  supply.  Thus  God  gives 
the  unhumbled  sinner  many  common  mercies,  and  shuts  him 
not  up  in  the  pit  according  to  his  deserving :  but  all  this  is  no¬ 
thing  in  his  eyes.  He  must  be  set  down  at  the  children’s  table, 
otherwise  he  reckons  himself  hardly  dealt  with,  and  wronged : 
for  he  is  not  yet  brought  so  low,  as  to  think  God  may  be  justi¬ 
fied  when  he  speaks  against  him,  and  clear  from  all  iniquity, 
when  he  judges  him,  according  to  his  real  demerit,  Psal.  li.  4. 
He  thinks,  perhaps,  that,  even  before  he  was  enlightened,  he 
was  better  than  many  others :  he  considers  his  reformation  of 
life,  his  repentance,  the  grief  and  tears  which  his  sin  has  cost 
him,  his  earnest  desires  after  Christ,  his  prayers  and  wrestlings 
for  mercy ;  and  uses  all  these  now  as  bribes  for  mercy,  laying 
no  small  weight  upon  them  in  his  addresses  to  the  throne  of 


BRANCHES  ARE  CUT  OFF  FROM  THE  NATURAL  STOCK.  197 

grace.  But  here  the  Spirit  of  the  Lord  shoots  a  sheaf  of  arrows 
into  the  man’s  heart,  whereby  his  confidence  in  these  things  is 
sunk  and  destroyed ;  and,  instead  of  thinking  himself  better 
than  many,  he  is  made  to  see  himself  worse  than  any.  The 
naughtiness  of  his  reformation  of  life  is  discovered ;  his  repent¬ 
ance  appears  to  him  no  better  than  the  repentance  of  Judas  ; 
his  tears  like  Esau’s,  and  his  desires  after  Christ  to  be  selfish 
and  loathsome,  like  those  who  sought  Christ  because  of  the 
loaves,  John  vi.  26.  His  answer  from  God  seems  now  to  be, 
Away  proud  beggar,  “how  shall  I  put  thee  among  the  chil¬ 
dren?”  He  seems  to  look  sternly  on  him,  for  his  slighting  of 
Jesus  Christ  by  unbelief,  which  is  a  sin  he  scarce  discerned 
before.  But  now  at  length  he  beholds  it  in  its  crimson  colours, 
and  is  pierced  to  the  heart,  as  with  a  thousand  darts,  while  he 
sees  how  he  has  been  going  on  blindly,  sinning  against  the 
remedy  of  sin,  and,  in  the  whole  course  of  his  life,  trampling 
on  the  blood  of  the  Son  of  God.  And  now  he  is,  in  his  own 
eyes,  the  miserable  object  of  law  vengeance,  yea,  and  gospel 
vengeance  too. 

Eleventhly,  The  man  being  thus  far  humbled,  will  no  more 
plead  “  he  is  worthy  for  whom  Christ  should  do  this  thing;” 
but,  on  the  contray,  looks  on  himself  as  unworthy  of  Christ, 
and  unworthy  of  the  favour  of  God.  We  may  compare  him, 
in  this  case,  to  the  young  man  who  folloM'ed  Christ,  “  having  a 
linen  cloth  cast  about  his  naked  body:  who,  when  the  young 
men  laid  hold  of  him  left  the  linen  cloth,  and  fled  from  them 
naked,”  Mark  xiv.  51,  52.  Even  so  the  man  had  been  follow¬ 
ing  Christ,  in  the  thin  and  cold  garment  of  his  own  personal 
worthiness:  but  by  it,  even  by  it,  which  he  so  much  trusted  to, 
the  law  catches  hold  of  him,  to  make  him  prisoner;  and  then 
he  is  fain  to  leave  it,  and  flees  away  naked :  yet  not  to  Christ, 
but  from  him.  If  you  now  tell  him  he  is  welcome  to  Christ, 
if  he  will  come  to  him;  he  is  apt  to  say,  Can  such  a  vile  and 
unworthy  wretch  as  I,  be  welcome  to  the  holy  Jesus  ?  If 
a  plaister  be  applied  to  his  wounded  soul,  it  will  not  stick. 
He  says,  “  Depart  from  me,  for  I  am  a  sinful  man,  O  Lord,” 
Luke  v.  8.  No  man  needs  speak  to  him  of  his  repentance, 
for  his  comfort;  he  can  quickly  espy  such  faults  in  it  as 
make  it  naught :  nor  of  his  tears ;  for  he  is  assured  they  have 
never  come  into  the  Lord’s  bottle.  He  disputes  himself  away  from 
Christ ;  and  concludes,  now  that  he  has  been  such  a  slighter  of 
Christ,  and  is  such  an  unholy  and  vile  creature,  that  he  cannot, 
he  will  not,  he  ought  not  to  come  to  Christ;  and  that  he  must 
either  be  in  better  case,  or  else  he  will  never  believe.  Hence 
he  now  makes  his  strongest  efforts  to  amend  what  was  amiss  in 
his  way  before :  he  prays  more  earnestly  than  ever,  mourns 
more  bitterly,  strives  against  sin  in  heart  and  life  more  vigor- 


198 


CHRIST  OUR  SUPERNATURAL  STOCK. 


ously,  and  watches  more  diligently,  if  by  any  means  he  may 
at  length  be  fit  to  come  to  Christ.  One  would  think  the  man 
is  well  humbled  now:  but,  ah!  devilish  pride  lurks  under  the 
veil  of  this  seeming  humility  ;  like  a  kindly  branch  of  the  old 
stock,  he  adheres  still,  and  will  not  submit  to  the  righteousness 
of  God,  Rom.  x.  3.  He  will  not  come  to  the  market  of  free 
grace  without  money.  He  is  bidden  to  the  marriage  of  the 
King’s  Son,  where  the  Bridegroom  himself  furnishes  all  the 
guests  with  wedding  garments,  stripping  them  of  their  own; 
but  he  will  not  come,  because  he  wants  a  Avedding  garment; 
although  he  is  very  busy  in  making  one  ready.  This  is  sad 
Avork ;  and  therefore  he  must  have  a  deeper  stroke  yet,  else  he 
is  ruined.  This  stroke  is  given  him  Avith  the  axe  of  the  laAv, 
in  its  irritating  power.  Thus  the  laAv,  girding  the  soul  Avith 
cords  of  death,  and  holding  it  in  with  the  rigorous  commands 
of  obedience,  under  the  pain  of  the  curse;  and  God,  in  his  holy 
and  Avise  conduct,  Avithdrawing  his  restraining  grace,  corruption 
is  irritated,  lusts  become  violent ;  and  the  more  they  are  striven 
against,  the  more  they  rage,  like  a  furious  horse  checked  Avith 
the  bit.  Then  corruptions  set  up  their  heads,  Avhich  he  never 
saAV  in  himself  before.  Here  ofttimes,  atheism,  blasphemy, 
and,  in  one  word,  “  horrible  things  concerning  God,  terrible 
thoughts  concerning  the  faith,”  arise  in  his  breast;  so  that  his 
heart  is  a  very  hell  within  him.  Thus,  Avhile  he  is  sweeping  the 
house  of  his  heart,  not  yet  Avatered  Avith  gospel  grace,  those 
corruptions  Avhich  lay  quiet  before,  in  neglected  corners,  fly  up 
and  doAvn  in  it  like  dust.  He  is  as  one  who  is  mending  a  dam, 
and  while  he  is  repairing  breaches  in  it,  and  strengthening  every 
part  of  it,  a  mighty  flood  comes  doAvn,  overturns  his  Avorks 
and  drives  all  away  before  it,  as  Avell  what  was  newly  laid, 
as  Avhat  Avas  laid  before.  Read  Rom.  vii.  8 — 13.  This  is 
a  stroke  Avhich  goes  to  the  heart :  and  by  it,  his  hope  of 
making  himself  more  fit  to  come  to  Christ,  is  cut  off. 

Lastly ,  Now  the  time  is  come,  Avhen  the  man,  between 
hope  and  despair,  resolves  to  go  to  Christ  as  he  is ;  and  there¬ 
fore,  like  a  dying  man,  stretching  himself  just  before  his  breath 
goes  out,  he  rallies  the  broken  forces  of  his  soul,  tries  to  believe, 
and  in  some  sort  lays  hold  on  Jesus  Christ.  And  iioav  the 
branch  hangs  on  the  old  stock  by  one  single  tack  of  a  natural 
faith  produced  by  the  natural  vigour  of  one’s  OAvn  spirit,  under 
a  most  pressing  necessity,  Psal.  lxxxviii.  34,  35,  “  When  he 
sleAv  them,  then  they  sought  him,  and  they  returned  and  in¬ 
quired  early  after  God.  And  they  remembered  that  God  Avas 
their  rock,  and  the  high  God  their  Redeemer.”  IIos.  viii.  2, 
“  Israel  shall  cry  unto  me,  My  God,  AveknoAV  thee.”  But  the 
Lord,  never  failing  to  perfect  his  Avork,  fetches  yet  another 
stroke,  Avhereby  the  branch  falls  quite  olf.  The  Spirit  of  God 


HOW  A  SINNER  IS  INGRAFTED  INTO  CHRIST.  199 

convincingly  discovers  to  the  sinner  his  utter  inability  to  do 
any  thing  that  is  good,  and  so  he  dies,  Rom.  vii.  9.  That 
voice  powerfully  strikes  through  his  soul,  “  How  can  ye  be¬ 
lieve?”  John  v.  44.  Thou  canst  no  more  believe,  than  thou 
canst  reach  up  thine  hand  to  heaven,  and  bring  Christ  down 
from  thence.  Thus  at  length  he  sees,  that  he  can  neither  help 
himself  by  working,  nor  by  believing :  and  having  no  more  to 
hang  by  on  the  old  stock,  he  therefore  falls  off.  While  he  is 
distressed  thus,  seeing  himself  like  to  be  swept  away  with  the 
flood  of  God’s  wrath;  and  yet  unable  so  much  as  to  stretch 
forth  a  hand  to  lay  hold  of  a  twig  of  the  tree  of  life,  growing  on 
the  bank  of  the  river,  he  is  taken  up,  and  ingrafted  in  the  true 
vine,  the  Lord  Jesus  Christ  giving  him  the  spirit  of  faith. 

By  what  has  been  said  upon  this  head,  I  design  not  to  rack 
or  distress  tender  consciences;  for  though  there  are  but  few  such 
at  this  day,  yet  God  forbid  I  should  offend  any  of  Christ’s  little 
ones.  But,  alas  !  a  dead  sleep  is  fallen  upon  this  generation, 
they  will  not  be  awakened,  let  us  go  ever  so  near  to  the  quick : 
tiierefore  I  fear  that  there  is  another  sort  of  awakening  abiding 
this  sermon-proof  generation,  which  shall  make  the  ears  of  them 
that  hear  it  tingle.  However,  1  would  not  have  this  to  be  looked 
upon  as  the  sovereign  God’s  stinted  method  of  breaking  off  sin¬ 
ners  from  the  old  stock.  But  this  I  assert  as  a  certain  truth, 
that  all  who  are  in  Christ,  have  been  broken  off  from  all  these 
several  confidences;  and  that  they  who  were  never  broken  off 
from  them,  are  yet  in  their  natural  stock.  Nevertheless,  if  the 
house  be  pulled  down,  and  the  old  foundation  razed,  it  is  much 
the  same,  whether  it  was  taken  down  stone  by  stone,  or  whether 
it  was  undermined,  and  all  fell  down  together. 

Now  it  is  that  the  branch  is  ingrafted  in  Jesus  Christ.  And 
as  the  law,  in  the  hand  of  the  Spirit  of  God,  was  the  instrument 
to  cut  off  the  branch  from  the  natural  stock ;  so  the  gospel,  in 
the  hand  of  the  same  Spirit,  is  the  instrument  used  for  ingrafting 
it  in  the  supernatural  stock,  1  John  i.  3,  “That  which  we  have 
seen  and  heard,  declare  we  unto  you,  that  ye  also  may  have 
fellowship  with  us;  and  truly  our  fellowship  is  with  the  Father, 
and  with  his  Son  Jesus,  Christ.”  See  Isa.  lxi.  1 — 3.  The  gos¬ 
pel  is  the  silver  cord  let  down  from  heaven,  to  draw  perishing 
sinners  to  land.  And  though  the  preaching  of  the  law  prepares 
the  way  of  the  Lord,  yet  it  is  in  the  word  of  the  gospel  that 
Christ  and  a  sinner  meet.  Now,  as  in  the  natural  grafting,  the 
branch  being  taken  up  is  put  into  the  stock,  and  being  put  into 
it,  becomes  one  with  it,  so  that  they  are  united:  even  so  in  the 
spiritual  ingrafting,  Christ  apprehends  the  sinner,  and  the  sin¬ 
ner,  being  apprehended  of  Christ,  apprehends  him,  and  so  they 
become  one,  Phil.  iii.  12. 

First ,  Christ  apprehends  the  sinner  by  his  Spirit,  and  draws 


200 


CHRIST  OUR  SUPERNATURAL  STOCK. 


him  to  himself,  1  Cor.  xii.  13,  “For  by  one  Spirit  we  are  all 
baptized  into  one  body.”  The  same  Spirit,  which  is  in  the 
Mediator  himself,  he  communicates  to  ins  elect  in  due  time, 
never  to  depart  from  them,  but  to  abide  in  them  as  a  principle 
of  life.  Thus  he  takes  hold  of  them  by  his  own  Spirit  put  into 
them;  and  so  the  withered  branch  gets  life.  The  soul  is  now 
in  the  hands  of  the  Lord  of  life,  and  possessed  by  the  Spirit  of 
life  ;  how  can  it  then  but  live  ?  The  man  gets  a  ravishing  sight 
of  Christ’s  excellency,  in  the  glass  of  the  gospel:  he  sees  him  a 
full,  suitable,  and  willing  Saviour;  and  gets  a  heart  to  take  him 
for  and  instead  of  all.  The  Spirit  of  faith  furnishes  him  with 
feet  to  come  to  Christ,  and  hands  to  receive  him.  What  by  na¬ 
ture  he  could  not  do,  by  grace  he  can,  the  holy  Spirit  working 
in  him  the  work  of  faith  with  power. 

Secondly ,  The  sinner,  thus  apprehended,  apprehends  Christ' 
by  faith,  and  is  one  with  the  blessed  stock,  Eph.  iii.  17,  “That 
Christ  may  dwell  in  your  hearts  by  faith.”  The  soul  that  be¬ 
fore  tried  many  ways  of  escape,  but  all  in  vain,  now  looks  with 
the  eye  of  faith,  which  proves  the  healing  look.  As  Aaron’s 
rod,  laid  up  in  the  tabernacle,  budded,  and  brought  forth  buds, 
Numb.  xvii.  8  ;  so  the  dead  branch,  apprehended  by  the  Lord 
of  life,  put  into,  and  bound  up  with  the  glorious  quickening 
stock,  by  the  Spirit  of  life  buds  forth  in  actual  believing  on  Jesus 
Christ,  whereby  this  union  is  completed.  “  We  having  the 
same  Spirit  of  faith — believe,”  2  Cor.  iv.  13.  Thus  the  stock 
and  the  graft  are  united,  Christ  and  the  Christian  are  married, 
faith  being  the  soul’s  consent  to  the  spiritual  marriage  covenant, 
which,  as  it  is  proposed  in  the  gospel  to  mankind-sinners  inde¬ 
finitely,  so  it  is  demonstrated,  attested,  and  brought  home,  to  the 
man  in  particular,  by  the  Holy  Spirit :  and  so  he  being  joined  to 
the  Lord,  is  one  spirit  with  him.  Hereby  a  believer  lives  in, 
and  for  Christ,  and  Christ  lives  in,  and  for  the  believer,  Gal.  ii. 
20,  “I  am  crucified  with  Christ:  Nevertheless  I  live;  yet  not  I, 
but  Christ  liveth  in  me.”  Hos.  iii.  3,  “  Thou  shalt  not  be  for 
another  man,  so  will  I  also  be  for  thee.”  The  bonds  then  of 
this  blessed  union  are,  the  Spirit  on  Christ’s  part,  and  faith  on 
the  believer’s  part. 

Now  both  the  souls  and  bodies  of  believers  are  united  to 
Christ.  “  He  that  is  joined  to  the  Lord  is  one  spirit,”  1  Cor. 
vi.  17.  The  very  bodies  of  believers  have  this  honour  put 
upon  them,  that  they  are  “  the  temple  of  the  Holy  Ghost,” 
ver.  19,  and  “  the  members  of  Christ,”  ver.  15.  When  they 
sleep  in  the  dust,  they  sleep  in  Jesus,  1  Thess.  iv.  14;  and  it 
is  in  virtue  of  this  union  they  shall  be  raised  up  out  of  the  dust 
again,  Rom.  viii.  11,  “  He  shall  quicken  your  mortal  bodies, 
by  his  Spirit  that  dwelleth  in  you.”  In  token  of  this  mystical 
union,  the  Church  of  believers  is  called  by  the  name  of  her 


CHRIST  OUR  SUPERNATURAL  STOCK. — INFERENCES.  201 


Head  and  Husband,  1  Cor.  xii.  12,  “  For  as  the  body  is  one, 
and  hath  many  members — so  also  is  Christ. 

Use.  From  what  is  said,  we  may  draw  the  following  infer¬ 
ences. 

1.  The  preaching  of  the  law  is  most  necessary.  He  that 
would  ingraft,  must  needs  use  the  pruning  knife.  Sinners  have 
many  shifts  to  keep  them  from  Christ ;  many  things  by  which 
they  keep  their  hold  of  the  natural  stock :  therefore  they  have 
need  to  be  closely  pursued,  and  hunted  out  of  their  skulking 
holes,  and  refuges  oflies. 

2.  Yet  it  is  the  gospel  that  crowns  the  work:  “the  law 
makes  nothing  perfect.”  The  law  lays  open  the  wound,  but 
it  is  the  gospel  that  heals.  The  law  “  strips  a  man,  wounds 
him,  and  leaves  him  half  dead the  gospel  “  binds  up  his 
■wounds,  pouring  in  wine  and  oil,”  to  heal  them.  By  the  law 
we  are  broken  off,  but  it  is  by  the  gospel  we  are  taken  up,  and 
implanted  in  Christ. 

3.  “  If  any  man  have'  not  the  Spirit  of  Christ,  he  is  none  of 
his,”  Rom.  viii.  9.  We  are  told  of  a  monster  in  nature,  having 
two  bodies  ditferently  animated,  as  appeared  from  contrary 
affections  at  one  and  the  same  time ;  but  so  united,  that  they 
were  served  with  the  self  same  legs.  Even  so,  however  men 
may  cleave  to  Christ,  call  themselves  of  the  holy  city,  and  stay 
themselves  upon  the  God  of  Israel,  Isa.  xlviii.  2,  and  may  be 
bound  up  as  branches  in  him,  John  xv.  2,  by  the  outward  ties 
of  sacraments ;  yet  if  the  Spirit  that  dwells  in  Christ,  dwell  not 
in  them,  they  are  not  one  with  him.  There  is  a  great  differ¬ 
ence  between  adhesion  and  ingrafting.  The  ivy  clasps  and 
twists  itself  about  the  oak,  but  it  is  not  one  with  it,  for  it  still 
grows  on  its  own  root:  so,  to  allude  to  Isa.  iv.  1,  many  profes¬ 
sors  “  take  hold”  of  Christ,  and  eat  their  own  bread,  and  wear 
their  own  apparel,  only  they  are  called  by  his  name.  They 
stay  themselves  upon  him,  but  grow  upon  their  own  root ;  they 
take  him  to  support  their  hopes,  but  their  delights  are  else¬ 
where. 

4.  The  union  between  Christ  and  his  mystical  members  is 
firm  and  indissoluble.  Were  it  so  that  the  believer  only  appre¬ 
hended  Christ,  and  Christ  apprehended  not  him,  we  could  pro¬ 
mise  little  on  the  stability  of  such  a  union  ;  it  might  quickly  be 
dissolved :  but,  as  the  believer  apprehends  Christ  by  faith,  so 
Christ  apprehends  him  by  his  Spirit,  and  none  shall  pluck  him 
out  of  his  hand.  Did  the  child  only  keep  hold  of  the  nurse,  it 
might  at  length  weary,  and  let  go  its  hold,  and  so  fall  away: 
but  if  she  have  her  arms  about  the  child,  it  is  in  no  hazard  of 
falling  away,  even  though  it  be  not  actually  holding  by  her. 
So,  whatever  sinful  intermissions  may  happen  in  the  exercise 
of  faith;  yet  the  union  remains  sure,  by  reason  of  the  constant 


202 


CHRIST  OUR  SUPERNATURAL  STOCK. 


indwelling  of  the  Spirit.  Blessed  Jesus  !  “  All  his  saints  are 
in  thy  hand,”  Deut.  xxxiii.  3.  It  is  observed  by  some,  that 
the  word  Abba,  is  the  same  whether  you  read  it  forward  or 
backward ;  whatever  the  believer’s  case  be,  the  Lord  is  still  to 
him,  Abba,  Father. 

Lastly ,  They  have  an  unsure  hold  of  Christ,  whom  he  has 
not  apprehended  by  his  Spirit.  There  are  many  half  mar¬ 
riages  here,  where  the  soul  apprehends  Christ,  but  is  not  ap¬ 
prehended  of  him.  Hence,  many  fall  away,  and  never  rise 
again;  they  let  go  their  hold  of  Christ;  and  when  that  is  gone, 
all  is  gone.  These  are  “  the  branches  in  Christ,  that  bear  not 
fruit,  which  the  husbandman  taketh  away,”  John  xv.  2. 
Question.  How  can  that  be?  Answer.  These  branches  are 
set  in  the  stock  by  a  profession,  or  an  unsound  hypocritical 
faith ;  they  are  bound  up  with  it,  in  the  external  use  of  the 
sacraments ;  but  the  stock  and  they  are  never  knit ;  therefore 
they  cannot  bear  fruit.  And  they  need  not  be  cut  off,  nor 
broken  off;  they  are  by  the  Husbandman  only  taken  away  ;  or, 
as  the  word  primarily  signifies,  lifted  up,  and  so  taken  away, 
because  there  is  nothing  to  hold  them :  they  are  indeed  bound 
up  with  the  stock,  but  were  never  united  to  it. 

Question.  How  shall  I  know  if  I  am  apprehended  of  Christ? 
Answer.  You  may  be  satisfied  in  this  inquiry,  if  you  consider 
and  apply  these  two  things : 

First. ,  When  Christ  apprehends  a  man  by  his  Spirit,  he  is 
so  drawn,  that  he  comes  away  to  Christ  with  his  whole  heart; 
for  true  believing  is  believing  with  all  the  heart,  Acts  viii. 
37.  Our  Lord’s  followers  are  like  those  who  followed  Saul 
at  first,  men  whose  hearts  God  has  touched,  1  Sam.  x.  26. 
When  the  Spirit  pours  in  overcoming  grace,  they  pour  out 
their  hearts  like  water  before  him,  Psal.  lxii.  8.  They  flow 
unto  him  like  a  river,  Isa.  ii.  2,  “All  nations  shall  flow  unto 
it,”  namely,  to  “the  mountain  of  the  Lord’s  house.”  It  de¬ 
notes  not  only  the  abundance  of  converts,  but  the  disposition  of 
their  souls  in  coming  to  Christ ;  they  come  heartily  and  freely, 
as  drawn  with  loving-kindness,  Jer.  xxxi.  3,  “  Thy  people 
shall  be  willing  in  the  day  of  thy  power,”  Psal.  cx.  3,  that  is, 
free,  ready,  openhearted,  giving  themselves  to  thee  as  free-will 
offerings.  When  the  bridegroom  has  the  bride’s  heart,  it  is 
a  right  marriage  :  but  some  give  their  hand  to  Christ,  who  give 
him  not  their  heart.  They  that  are  only  driven  to  Christ  by 
terror,  will  surely  leave  him  again  when  that  terror  is  gone. 
Terrors  may  break  a  heart  of  stone,  but  the  pieces  into  which 
it  is  broken  still  continue  to  be  stone :  terrors  cannot  soften  it 
into  a  heart  of  flesh.  Yet  terror  may  begin  the  work,  which 
love  crowns.  The  strong  wind,  the  earthquake,  and  the  fire 
going  before,  the  still  small  voice,  in  which  the  Lord  is,  may 


APPREHENDING  A  SINNER. 


203 


come  after  them.  When  the  blessed  Jesus  is  seeking  sinners 
to  match  with  him,  they  are  bold  and  perverse:  they  will  not 
speak  with  him,  till  he  has  wounded  them,  made  them  captives, 
and  bound  them  with  the  cords  of  death.  When  this  is  done, 
then  it  is  that  he  makes  love  to  them,  and  wins  their  hearts. 
The  Lord  tells  us,  Hos.  ii.  16 — 20,  that  his  chosen  Israel  shall 
be  married  unto  himself.  But  how  will  the  bride’s  consent  be 
won?  Why,  in  the  first  place,  he  will  bring  her  into  the  wil¬ 
derness,  as  he  did  the  people  when  he  brought  them  out  of 
Egypt,  ver.  14.  There  she  will  be  hardly  dealt  with,  scorched 
with  thirst,  and  bitten  of  serpents:  and  then  he  will  speak 
comfortably  to  her ;  or,  as  the  expression  is,  he  will  speak  unto 
her  heart.  The  sinner  is  first  driven,  and  then  drawn  to  Christ. 
It  is  with  the  soul,  as  with  Noah’s  dove,  she  was  forced  back 
again  to  the  ark,  because  she  could  find  nothing  else  to  rest 
upon;  but  when  she  returned,  she  would  have  rested  on  the 
outside  of  it,  if  Noah  had  not  “  put  forth  his  hand,  and  pulled 
her  in,”  Gen.  viii.  9.  The  Lord  sends  the  avenger  of  blood  in 
pursuit  of  the  criminal,  who  with  a  sad  heart  leaves  his  own 
city,  and  with  tears  in  his  eyes  parts  with  his  old  acquaintances, 
because  he  dare  not  stay  with  them,  and  he  flees  for  his  life  to 
the  city  of  refuge.  This  is  not  at  all  his  choice,  it  is  forced 
work  ;  necessity  has  no  law.  But  when  he  comes  to  the  gates, 
and  sees  the  beauty  of  the  place,  the  excellency  and  loveliness 
of  it  charm  him;  ancl  then  he  enters  it  with  heart  and  good-will, 
saying,  “  This  is  my  rest,  and  here  I  will  stay ;”  and,  as  one 
said  in  another  case,  “  I  had  perished,  unless  I  had  perished.” 

Secondly ,  When  Christ  apprehends  a  soul,  the  heart  is  dis¬ 
engaged  from,  and  turned  against  sin.  As  in  cutting  oft’  the 
branch  from  the  old  stock,  the  great  idol  self  is  brought  down, 
the  man  is  powerfully  taught  to  deny  himself:  so,  in  the  ap¬ 
prehending  of  the  sinner  by  the  Spirit,  that  union  is  dissolved 
which  was  between  the  man  and  his  lusts,  while  he  was  in  the 
flesh,  as  the  apostle  expresses  it,  Rom.  vii.  5.  His  heart  is 
loosened  from  them,  though  formerly  as  dear  to  him  as  the 
members  of  his  body;  as  his  eyes,  legs,  or  arms;  and,  instead 
of  taking  pleasure  in  them,  as  before,  he  longs  to  be  rid  of  them. 
When  the  Lord  Jesus  comes  to  a  soul,  in  the  day  of  converting 
grace,  he  finds  it  like  Jerusalem,  in  the  day  of  her  nativity, 
Ezek,  xvi.  4,  with  its  navel  not  cut,  drawing  its  fulsome  nour¬ 
ishment  and  satisfaction  from  its  lusts ;  but  he  cuts  off  this 
communication,  that  he  may  set  the  soul  on  the  breasts  of  his 
own  consolations,  and  give  it  rest  in  himself.  And  thus  the 
Lord  wounds  the  head  and  heart  of  sin,  and  the  soul  comes  to 
him  saying,  “  Surely  our  fathers  have  inherited  lies,  vanity, 
and  things  wherein  there  is  no  profit,”  Jer.  xvi.  9. 


204 


BENEFITS  FLOWING  FROM  A  UNION 


OF  THE  BENEFITS  FLOWING  TO  TRUE  BELIEVERS  FROM  THEIR 

UNION  WITH  CHRIST. 

V.  And,  lastly ,  I  come  to  speak  of  the  benefits  flowing  to 
true  believers  from  their  union  with  Christ.  The  chief  of  the 
particular  benefits  which  believers  have  by  it,  are  justification, 
peace,  adoption,  sanctification,  growth  in  grace,  fruitfulness  in 
good  works,  acceptance  of  these  works,  establishment  in  the  state 
of  grace,  support,  and  a  special  conduct  of  providence  about  them. 
As  for  communion  with  Christ,  it  is  such  a  benefit,  as  being  the 
immediate  consequence  of  union  with  him,  comprehends  all  the 
rest  as  mediate  ones.  For  as  the  branch,  immediately  upon  its 
union  with  the  stock,  has  communion  with  the  stock,  in  all  that  is 
in  it:  so  the  believer,  uniting  with  Christ,  has  communion  with 
him;  in  which  he  launches  forth  into  an  ocean  of  happiness,  is  led 
into  a  paradise  of  pleasures,  and  has  a  saving  interest  in  the  trea¬ 
sure  hid  in  the  field  of  the  gospel,  the  unsearchable  riches  of  Christ. 
As  soon  as  the  believer  is  united  to  Christ,  Christ  himself,  in 
whom  all  fulness  dwells,  is  his,  Cant.  ii.  16,  “  My  beloved  is 
mine,  and  I  am  his.”  And  “  how  shall  he  not  with  him  freely 
give  us  all  things?”  Rom.  viii.  32,  “  Whether  Paul,  or  Apollos, 
or  Cephas,  or  the  world,  or  life,  or  death,  or  things  present,  or 
thingsto  come,  all  are  yours,”  i  Cor.  iii.  22.  This  communion 
with  Christ  is  the  great  comprehensive  blessing  necessarily 
flowing  from  our  union  with  him.  Let#  us  now  consider  the 
particular  benefits  flowing  from  it,  before  mentioned. 

The  first  particular  benefit  that  a  sinner  has  by  his  union  with 
Christ,  is  justification:  for,  being  united  to  Christ,  he  has  com¬ 
munion  with  him  in  his  righteousness,  1  Cor.  i.  30,  “  But  of 
him  are  ye  in  Christ  Jesus,  who  of  God  is  made  unto  us  wis¬ 
dom  and  righteousness.”  He  stands  no  more  condemned,  but 
justified  before  God,  as  being  in  Christ,  Rom.  viii.  1,  “There 
is  therefore  now  no  condemnation  to  them  which  are  in  Christ 
Jesus.”  The  branches  hereof  are,  pardon  of  sin,  and  personal 
acceptance. 

First,  His  sins  are  pardoned,  the  guilt  of  them  is  removed. 
The  bond  obliging  him  to  pay  his  debt  is  cancelled.  God  the 
Father  takes  the  pen,  dips  it  in  the  blood  of  the  Son,  crosses  the 
sinner’s  accounts,  and  blots  them  out  of  his  debt  book.  Tire 
sinner  out  of  Christ  is  bound  over  to  the  wrath  of  God ;  he  is 
under  an  obligation  in  law  to  go  to  the  prison  of  hell,  and  there 
to  lie  till  he  has  paid  the  utmost  farthing.  This  arises  from  the 
terrible  sanction  with  which  the  law  is  fenced;  which  is  no  less 
than  death,  Gen.  ii.  17.  So  that  the  sinner,  passing  the  bounds 
assigned  him,  is,  as  Shimei  in  another  case,  a  man  of  death, 
1  Kings  ii.  42.  But  now,  being  united  to  Christ,  God  says,  “  De- 


WITH  CHRIST. — JUSTIFICATION. 


205 


liver  him  from  going  down  to  the  pit;  I  have  found  a  ransom,” 
Job  xxxiii.  24.  The  sentence  of  condemnation  is  reversed,  the 
believer  is  absolved,  and  set  beyond  the  reach  of  the  condemning 
law.  His  sins,  which  were  set  before  the  Lord,  Psal.  xc.  8,  so 
that  they  could  not  be  hid,  God  now  takes  and  casts  them  all 
behind  his  back,  Isa.  xxxvii.  17.  Yea,  he  casts  them  into  the 
depths  of  the  sea,  Micah  vii.  19.  What  falls  into  a  brook  may 
be  got  up  again;  but  what  is  cast  into  the  sea  cannot  be  recovered. 
But  there  are  some  shallow  places  in  the  sea :  true,  but  their  sins 
are  not  cast  in  there,  but  into  the  depths  of  the  sea ;  and  the 
depths  of  the  sea  are  devouring  depths,  from  whence  they  shall 
never  come  forth  again.  But  what  if  they  do  not  sink  ?  He  will 
cast  them  in  with  force,  so  that  they  shall  go  to  the  ground,  and 
sink  as  lead  in  the  mighty  waters  of  the  Redeemer’s  blood. 
They  are  not  only  forgiven,  but  forgotten,  Jer.  xxxi.  34,  “  I 
will  forgive  their  iniquity,  and  I  will  remember  their  sins  no 
more.”  And  though  their  after-sins  do  in  themselves  deserve 
eternal  wrath,  and  do  actually  make  them  liable  to  temporal 
strokes,  and  fatherly  chastisements,  according  to  the  tenor  of  the 
covenant  of  grace,  Psal.  lxxxix.  30 — 33,  yet  they  can  never  be 
actually  liable  to  eternal  wrath,  or  the  curse  of  the  law;  for  they 
are  dead  to  the  law  in  Christ,  Rom.  vii.  4.  They  can  never 
fall  away  from  their  union  with  Christ ;  neither  can  they  be  in 
Christ,  and  yet  under  condemnation  at  the  same  time,  Rom. 
viii.  1,  “  There  is  therefore  now  no  condemnation  to  them 
which  are  in  Christ  Jesus.”  This  is  an  inference  drawn  from 
that  doctrine  of  the  believer’s  being  dead  to  the  law,  set  forth 
by  the  apostle,  chap.  vii.  1—6;  as  is  clear  from  the  second, 
third,  and  fourth  verses  of  this  eighth  chapter.  In  this  respect 
the  justified  man  is  the  blessed  man,  unto  whom  the  Lord  im¬ 
putes  not  iniquity,  Psal.  xxxii.  2;  as  one  who  has  no  design  to 
charge  a  debt  on  another,  sets  it  not  down  in  his  account  book. 

Secondly ,  The  believer  is  accepted  as  righteous  in  God’s 
sight,  2  Cor.  v.  21.  For  he  is  “  found  in  Christ,  not  having 
his  own  righteousness,  but  that  which  is  through  the  faith  of 
Christ,  the  righteousness  which  is  of  God  by  faith,”  Phil.  iii. 
9.  He  could  never  be  accepted  of  God,  as  righteous,  upon  the 
account  of  his  own  righteousness;  because,  at  best,  it  is  but 
imperfect;  and  all  righteousness,  properly  so  called,  which  can 
abide  a  trial  before  the  throne  of  God,  is  perfect.  The  very 
name  of  it  implies  perfection :  for  unless  a  work  be  perfectly 
conformable  to  the  law,  it  is  not  right,  but  wrong ;  and  so  can¬ 
not  make  a  man  righteous  before  God,  whose  judgment  is  ac¬ 
cording  to  truth.  Yet  if  justice  demand  a  righteousness  of  one 
that  is  in  Christ,  upon  which  he  may  be  accounted  righteous 
before  the  Lord,  “  Surely  shall”  such  a  “  one  say,  In  the  Lord 
have  I  righteousness,”  Isa.  xlv.  24.  The  law  is  fulfilled,  its 

14 


206 


BENEFITS  FLOWING  FROM  A  UNION 


commands  are  obeyed,  its  sanction  is  satisfied.  The  believer's 
surety  has  paid  the  debt.  It  was  exacted,  and  he  answered 
for  it. 

Thus  the  person  united  to  Christ  is  justified.  You  may 
conceive  of  the  whole  proceeding  herein,  in  this  manner.  The 
avenger  of  blood  pursuing  the  criminal,  Christ,  as  the  Saviour 
of  lost  sinners,  does  by  the  Spirit  apprehend  him,  and  draw 
him  to  himself;  and  he,  by  faith,  lays  hold  on  Christ:  so  the 
Lord  our  righteousness,  and  the  unrighteous  creature,  unite. 
From  this  union  with  Christ  results  a  communion  with  him  in 
his  unsearchable  riches,  and  consequently  in  his  righteousness, 
that  white  raiment  which  he  has  for  clothing  of  the  naked, 
Rev.  iii.  18.  Thus  the  righteousness  of  Christ  becomes  his: 
and,  because  it  is  his  by  unquestionable  title,  it  is  imputed  to 
him;  it  is  reckoned  his  in  the  judgment  of  God,  which  is 
always  according  to  truth.  And  so  the  believing  sinner,  having 
a  righteousness  which  fully  answers  the  demands  of  the  law, 
is  pardoned  and  accepted  as  righteous.  See  Isa.  xlv.  2 2 — 
24;  Rom.  iii.  24  ;  and  chap.  v.  1.  Now  he  is  a  free  man. 
Who  shall  lay  any  thing  to  the  charge  of  those  whom  God  jus¬ 
tifies?  Can  justice  lay  any  thing  to  their  charge?  No;  for 
it  is  satisfied.  Can  the  law?  No;  for  it  has  got  all  its  de¬ 
mands  on  them  in  Jesus  Christ,  Gal.  ii.  20,  “  1  am  crucified 
with  Christ.”  What  can  the  law  require  more,  after  it  has 
wounded  their  head,  poured  in  wrath  in  full  measure  into  their 
soul,  and  cut  off  their  life,  and  brought  it  into  the  dust  of  death, 
by  doing  all  this  to  Jesus  Christ,  who  is  their  head,  Eph.  i.  22  ; 
their  soul,  Acts  ii.  25 — 27  ;  and  their  life,  Col.  iii.  4?  What 
is  become  of  the  sinner’s  own  hand  writing,  which  would  prove 
the  debt  upon  him?  Christ  has  blotted  it  out,  Col.  ii.  14.  But 
it  may  be,  justice  may  get  its  eye  upon  it  again  No  ;  he  took 
it  out  of  the  way.  But,  O  that  it  had  been  torn  in  pieces  !  may 
the  sinner  say :  yea,  so  it  is;  the  nails  that  pierced  Christ’s 
hands  and  feet  are  driven  through  it — he  nailed  it.  But  what 
if  the  torn  pieces  be  set  together  again?  That  cannot  be;  for 
he  nailed  it  to  his  cross,  and  his  cross  was  buried  with  him, 
and  will  never  rise  again,  seeing  Christ  dies  no  more.  Where 
is  the  face-covering  that  was  upon  the  condemned  man?  Christ 
has  destroyed  it,  Isa.  xxv.  7.  Where  is  death,  that  stood  be¬ 
fore  the  sinner  with  a  grim  face,  and  an  open  mouth,  ready  to 
devour  him?  Christ  has  swallowed  it  up  in  victory,  ver.  8. 
Glory,  glory,  glory  to  him  that  thus  “loved  us,  and  washed  us 
from  our  sins  in  his  own  blood.” 

The  second  benefit  flowing  from  the  same  spring  of  union 
with  Christ,  and  coming  by  the  way  of  justification,  is  peace; 
peace  with  God,  and  peace  of  conscience,  according  to  the 
measure  of  the  sense  the  justified  have  of  their  peace  with  God, 


WITH  CHRIST.  —  PEACE  WITH  GOD. 


Rom.  v.  1,  “Therefore,  being  justified  by  faith,  we  have  peace 
with  God.”  Chap.  xiv.  17,  “  For  the  kingdom  of  God  is  not 
meat  and  drink,  but  righteousness  and  peace,  and  joy  in  the 
Holy  Ghost.”  Whereas  God  was  their  enemy  before,  now 
he  is  reconciled  to  them  in  Christ;  they  are  in  a  covenant  of 
peace  with  him;  and,  as  Abraham  was,  so  they  are  the  friends 
of  God.  He  is  well  pleased  with  them  in  his  beloved  Son. 
His  word,  which  spoke  terror  to  them  formerly,  now  speaks 
peace,  if  they  rightly  understand  its  language.  And  there  is 
love  in  all  his  dispensations  towards  them,  which  makes  all 
work  together  for  their  good.  Their  consciences  are  purged  of 
that  guilt  and  filthiness  that  lay  upon  them:  his  conscience- 
purifying  blood  streams  through  their  souls,  by  virtue  of  their 
union  with  him,  Heb.  ix.  14,  “  How  much  more  shall  the  blood 
of  Christ — purge  your  conscience  from  dead  works  to  serve  the 
living  God?”  The  bonds  laid  on  their  consciences  by  the  Spirit 
of  God,  acting  as  the  Spirit  of  bondage,  are  taken  off,  never 
more  to  be  laid  on,  Rom.  viii.  15,  “  For  ye  have  not  received 
the  Spirit  of  bondage  again  to  fear.”  Hereby  the  conscience  is 
quieted,  as  soon  as  the  soul  becomes  conscious  of  the  applica¬ 
tion  of  that  blood  ;  which  falls  out  sooner  or  later,  according  to 
the  measure  of  faith,  and  as  the  only  wise  God  sees  meet  to 
time  it.  Unbelievers  mav  have  troubled  consciences,  which 
they  may  get  quieted  again:  but  alas!  their  consciences  become 
peaceable  before  they  become  pure ;  so  their  peace  is  but  the 
seed  of  greater  horror  and  confusion.  Carelessness  may  give 
ease  for  a  while  to  a  sick  conscience  ;  men  neglecting  its  wounds, 
they  close  again  of  their  own  accord,  before  the  filthy  matter  is 
purged  out.  Many  bury  their  guilt  in  the  grave  of  an  ill  me¬ 
mory:  conscience  smarts  a  little  ;  at  length  the  man  forgets  his 
sin,  and  there  is  an  end  of  it :  but  that  is  only  an  ease  before 
death.  Business,  or  the  affairs  of  life,  often  give  ease  in  this 
case.  When  Cain  is  banished  from  the  presence  of  the  Lord, 
he  falls  a  building  of  cities.  When  the  evil  Spirit  came  upon 
Saul,  he  calls  not  for  his  Bible,  nor  for  the  priests  to  converse 
with  him  about  his  case;  but  for  music,  to  play  it  away.  So 
many,  when  their  consciences  begin  to  be  uneasy,  fill  their 
heads  and  hands  with  business,  to  divert  themselves,  and  to  re¬ 
gain  ease  at  any  rate.  Yea,  some  will  sin  contrary  to  their 
convictions,  and  so  get  some  ease  to  their  consciences,  as  Hazael 
gave  ease  to  his  master  by  stifling  him.  Again,  the  performance 
of  duties  may  give  some  ease  to  disquieted  consciences  :  and 
this  is  all  which  legal  professors  have  recourse  to  for  quieting 
their  consciences.  When  conscience  is  wounded,  they  will 
pray,  confess,  mourn,  and  resolve  to  do  so  no  more;  and  so  they 
become  whole  again,  without  an  application  of  the  blood  of 
Christ,  by  faith.  But  they  whose  consciences  are  rightly 


208 


BENEFITS  FLOWING  FROM  A  UNION 


quieted,  come  for  peace  and  purging  to  the  blood  of  sprinkling. 
Sin  is  a  sweet  morsel,  that  makes  God’s  elect  sick  souls,  before 
they  get  it  vomited  up.  It  leaves  a  sting  behind  it,  which  one 
time  or  other  will  create  them  no  little  pain. 

Elihu  shows  11s  both  the  case  and  cure,  Job  xxxiii. — Behold 
the  case  which  a  man  may  be  in,  whom  God  has  thoughts  of 
love  to.  He  darts  convictions  into  his  conscience;  and  makes 
them  stick  so  fast,  that  he  cannot  rid  himself  of  them,  ver.  16, 
“  He  openeth  the  ears  of  men,  and  sealeth  their  instruction.” 
His  very  body  sickens,  ver.  19,  “  He  is  chastened  also  with 
pain  upon  his  bed,  and  the  multitude  of  his  bones  with  strong 
pain.”  He  loses  his  stomach,  ver.  20,  “  His  life  abhorreth 
bread,  and  his  soul  dainty  meat.”  His  body  pines  away, 
so  that  there  is  nothing  on  him  but  skin  and  bone,  ver.  21, 
“  His  flesh  is  consumed  away,  that  it  cannot  be  seen,  and 
his  bones  that  were  not  seen  stick  out.”  Though  he  is  not 
prepared  for  death,  he  has  no  hopes  of  life,  ver.  22,  “  His 
soul  draweth  near  unto  the  grave,  and,”  which  is  the  height 
of  his  misery,  “  his  life  to  the  destroyers he  is  looking 
every  moment  when  devils,  these  destroyers,  Rev.  ix.  11,  these 
murderers,  or  manslayers,  John  viii.  44,  will  come  and  carry 
away  his  soul  to  hell.  O  dreadful  case !  Is  there  any  hope  for 
such?  Yes,  there  is  hope.  God  will  “keep  back  his  soul  from 
the  pit,”  Job  xxxiii.  18,  although  he  bring  him  forward  to  the 
brink  of  it.  Now,  see  how  the  sick  man  is  cured.  The  phy¬ 
sician’s  art  cannot  prevail  here ;  the  disease  lies  more  inward 
than  his  medicines  can  reach.  It  is  soul  trouble  that  has  brought 
the  body  into  this  disorder;  and  therefore  the  remedies  must  be 
applied  to  the  sick  man’s  soul  and  conscience.  The  physician 
for  this  case,  must  be  a  spiritual  Physician ;  the  remedies  must 
be  spiritual,  a  righteousness,  a  ransom,  an  atonement.  Upon 
the  application  of  these,  the  soul  is  cured,  the  conscience  is  qui¬ 
eted,  and  the  body  recovers,  ver.  23 — 26,  “  If  there  be  a  mes¬ 
senger  with  him,  an  interpreter,  one  among  a  thousand,  to  show 
unto  man  his  uprightness:  then  he  is  gracious  unto  him,  and 
saith,  Deliver  him  from  going  down  into  the  pit,  I  have  found  a 
ransom.  His  flesh  shall  be  fresher  than  a  child’s,  he  shall  re¬ 
turn  to  the  days  of  his  youth.  ;  He  shall  pray  unto  God,  and  he 
shall  be  favourable  unto  him,  and  he  shall  see  his  face  with  joy.” 
The  proper  physician  for  this  patient,  is  a  messenger,  an  inter¬ 
preter,  ver.  23,  that  is,  as  some  expositors  not  without  ground 
understand  it,  the  great  Physician  Jesps  Christ,  whom  Job  had 
called  his  Redeemer,  chap.  xix.  25.  He  is  a  messenger,  the 
“messenger  of  the  covenant  of  peace,”  Mai.  iii.  1,  who  comes 
seasonably  to  the  sick  man.  He  is  an  interpreter,  the  great  in¬ 
terpreter  of  God’s  counsels  of  love  to  sinners,  Job  xxxiii.  23, 
“One  among  a  thousand,”  even  “the  chief  among  ten  thou- 


WITH  CHRIST. — ADOPTION. 


209 


sand,”  Cant.  v.  10.  “One  chosen  out  of  the  people,”  Psal. 
Ixxxix.  29.  One  to  whom  “  the  Lord  hath  given  the  tongue 
of  the  learned — to  speak  a  word  in  season  to  him  that  is  weary,” 
Isa.  1.  4 — 6.  It  is  he  that  is  with  him,  by  his  Spirit,  now,  to 
“  convince  him  of  righteousness,”  John  xvi.  8,  as  he  was  with 
him  before,  to  “  convince  him  of  sin  and  of  judgment.”  His  work 
now  is,  to  show  unto  him  his  uprightness,  or  his  righteousness, 
that  is,  the  interpreter,  Christ’s  righteousness  ;  which  is  the  only 
righteousness,  arising  from  the  paying  of  a  ransom,  and  upon 
which  a  sinner  is  delivered  from  going  down  to  the  pit,  ver.  24. 
Thus  Christ  is  said  to  declare  God’s  name,  Psal.  xxii.  22,  and  to 
preach  righteousness,  Psal.  xl.  9.  The  phrase  is  remarkable  : 
it  is  not  to  show  unto  the  man,  but  unto  man,  his  righteousness  ; 
which  not  obscurely  intimates,  that  he  is  more  than  a  man,  who 
shows  or  declares  this  righteousness.  Compare  Amos  iv.  13, 
“  He  that  formeth  the  mountains,  and  createth  the  wind,  and 
declareth  unto  man  what  is  his  thought.”  There  seems  to  be 
in  it  a  sweet  allusion  to  the  first  declaration  of  this  righteousness 
unto  man,  or  as  the  word  is,  unto  Adam,  after  the  fall,  while  he 
lay  under  terror  from  apprehensions  of  the  wrath  of  God:  which 
declaration  was  made  by  the  messenger,  the  interpreter,  namely, 
the  eternal  Word,  the  Son  of  God,  called,  the  voice  of  the 
Lord  God,  Gen.  iii.  8,  and  by  him  appearing,  probably,  in 
human  shape.  Now,  while  he,  by  his  Spirit,  is  the  preacher 
of  righteousness  to  the  man,  it  is  supposed  that  the  man  lays 
hold  on  the  offered  righteousness ;  whereupon  the  ransom  is  ap¬ 
plied  to  him,  and  he  is  delivered  from  going  down  to  the  pit :  for 
God  has  a  ransom  for  him.  This  is  intimated  to  him  by  the 
words,  “  Deliver  him,”  Job  xxxiii.  24.  So  his  conscience,  being 
purged  by  the  blood  of  atonement,  is  pacified,  and  sweetly  qui¬ 
eted,  “  He  shall  pray  unto  God — and  see  his  face  with  joy,” 
which  before  he  beheld  with  horror,  ver.  26 ;  that  is,  in  New 
Testament  language,  “having  an  high-priest  over  the  house  of 
God,”  he  shall  “  draw  near  with  a  true  heart,  in  full  assurance 
of  faith,  having  his  heart  sprinkled  from  an  evil  conscience,” 
Heb.  x.  21,  22.  But  then  what  becomes  oLthe  body,  the  weak 
and  weary  flesh?  Why,  “  his  flesh  shall  be  fresher  than  a 
child’s,  he  shall  return  to  the  days  of  his  youth,”  ver.  25.  Yea, 
“  All  his  bones”  which  were  chastened  with  strong  pain,  ver. 
19,  “shall  say,  Lord,  who  is  like  unto  thee?”  Psal.  xxxv.  10. 

A  third  benefit  flowing  from  union  with  Christ,  is  adoption. 
Believers,  being  united  to  Christ,  become  children  of  God,  and 
members  of  the  family  of  heaven.  By  their  union  with  him, 
who  is  the  Son  of  God  by  nature,  they  become  the  sons  of  God 
by  grace,  John  i.  12.  As  when  a  branch  is  cut  off  from  one 
tree,  and  grafted  in  the  branch  of  another,  the  ingrafted  branch, 
by  means  of  its  union  with  the  adopting  branch,  as  some  not 


210 


BENEFITS  FLOWING  FROM  A  UNION 


unfitly  have  called  it,  is  made  a  branch  of  the  same  stock,  with 
that  into  which  it  is  ingrafted:  so  sinners,  being  ingrafted  into 
Jesus  Christ,  whose  name  is  the  Branch ,  his  Father  is  their 
Father,  his  God  is  their  God,  John  xx.  17.  And  thus  they, 
who  are  bv  nature  children  of  the  devil,  become  the  children  of 
God.  They  have  the  Spirit  of  adoption,  Rom.  viii.  15,  namely, 
the  Spirit  of  his  Son,  which  brings  them  to  God,  as  children  to 
a  Father;  to  pour  out  their  complaints  in  his  bosom,  and  to  seek 
necessary  supplies,  Gal.  iv.  6,  “  Because  ye  are  sons,  God  hath 
sent  forth  the  Spirit  of  his  Son  into  your  hearts,  crying,  Abba, 
Father.”  Under  all  their  weaknesses,  they  have  fatherly  pity 
and  compassion  shown  them,  Psal.  ciii.  13,  “Like  as  a  father 
pitieth  his  children:  so  the  Lord  pitieth  them  that  fear  him.” 
Although  they  were  but  foundlings,  found  in  a  desert  land  ;  yet 
now  “  he  keeps  them  as  the  apple  of  his  eye,”  Dent,  xxxii.  10. 
Whosoever  pursues  them,  they  have  a  refuge,  Prov.  xiv.  26, 
“  His  children  shall  have  a  place  of  refuge.”  In  a  time  of  com¬ 
mon  calamity,  they  have  chambers  of  protection,  where  they 
may  be  hid,  until  the  indignation  be  overpast,  Isa.  xxvi.  20. 
And  he  is  not  only  their  refuge  for  protection,  but  their  portion 
for  provision,  in  that  refuge ;  Psa.  cxlii.  5,  “  Thou  art  my  re¬ 
fuge,  and  my  portion  in  the  land  of  the  living.”  They  are  pro¬ 
vided  for  eternity,  Heb.  xi.  16,  “  He  hath  prepared  for  them  a 
city.”  And  what  he  sees  they  have  need  of  for  a  time,  they 
shall  not  want,  Matt.  vi.  31,  32,  “Take  no  thought,  saying, 
What  shall  we  eat?  or  what  shall  we  drink?  or  wherewithal 
shall  we  be  clothed?  For  your  heavenly  Father  knoweth  that 
ye  have  need  of  all  these  things.”  Seasonable  correction  is 
likewise  their  privilege  as  sons  :  so  they  are  not  suffered  to 
pass  with  their  faults,  as  others  who  are  not  children,  but  ser¬ 
vants  of  the  family,  who  at  length  will  be  turned  out  of  doors 
for  their  miscarriages,  Heb.  xii.  7,  “If  ye  endure  chastening, 
God  dealeth  with  you  as  with  sons :  for  what  son  is  he  whom 
the  father  chasteneth  not?”  They  are  heirs  of,  and  shall  inherit 
the  promises,  Heb.  vi.  12.  Nay,  they  are  heirs  of  God,  who 
himself  is  the  portion  of  their  inheritance,  Psal.  xvi.  5,  “  and 
joint  heirs  with  Christ,”  Rom.  viii.  17.  And  because  they  are 
the  children  of  the  great  King,  and  heirs  of  glory,  they  have 
angels  for  their  attendants,  who  are  sent  forth  to  minister  for 
them,  who  shall  be  heirs  of  salvation,”  Heb.  i.  14. 

A  fourth  benefit  is  sanctification,  1  Cor.  i.  30,  “  But  of  him 
are  ye  in  Christ  Jesus,  who  of  God  is  made  unto  us  wisdom, 
and  righteousness,  and  sanctification.”  Being  united  to  Christ, 
they  partake  of  his  Spirit,  which  is  the  Spirit  of  holiness. 
There  is  a  fulness  of  the  Spirit  in  Christ,  and  it  is  not  like  the 
fulness  of  a  vessel,  which  only  retains  what  is  poured  into  it ; 
but  it  is  the  fulness  of  a  fountain  for  diffusion  and  communica- 


WITH  CHRIST. — SANCTIFICATION. 


211 


tion,  which  is  always  sending  forth  its  waters,  and  yet  is  always 
full.  The  Spirit  of  Christ,  that  spiritual  sap,  which  is  in  the 
stock,  and  from  thence  is  communicated  to  the  branches,  is  the 
Spirit  of  grace,  Zech.  xii  10.  And  where  the  Spirit  of  grace 
dwells,  there  will  be  found  a  confluence  of  all  graces.  Holi¬ 
ness  is  not  one  grace  only,  but  all  the  graces  of  the  Spirit:  it  is 
a  constellation  of  graces ;  it  is  all  the  graces  in  their  seed  and 
root.  And  as  the  sap  conveyed  from  the  stock  into  the  branch 
goes  through  it,  and  through  every  part  of  it ;  so  the  Spirit  of 
Christ  sanctities  the  whole  man.  The  poison  of  sin  was  dif¬ 
fused  through  the  whole  spirit,  soul  and  body  of  the  man;  and 
sanctifying  grace  pursues  it  into  every  corner,  1  Thess.  v.  23. 
Every  part  of  the  man  is  sanctified,  though  no  part  is  perfectly 
so.  The  truth  we  are  sanctified  by  is  not  held  in  the  head,  as 
in  a  prison;  but  runs,  with  its  sanctifying  influences,  through 
heart  and  life.  There  are  indeed  some  graces,  in  every  be¬ 
liever,  which  appear  as  top-branches  above  the  rest;  as  meek¬ 
ness  in  Moses,  patience  in  Job;  but  seeing  there  is  in  every 
child  of  God,  a  holy  principle  going  along  with  the  holy  law, 
in  all  the  parts  thereof,  loving,  liking,  and  approving  of  it;  as 
appears  from  their  universal  respect  to  the  commands  of  God: 
it  is  evident  that  they  are  endowed  with  all  the  graces  of  the 
Spirit ;  because  there  can  be  no  less  in  the  effect,  than  there 
was  in  the  cause. 

Now,  this  sanctifying  Spirit,  whereof  believers  partake,  is 
unto  them,  i.  A  spirit  of  mortification  ;  “  through  the  Spirit 
they  mortify  the  deeds  of  the  body,”  Rom.  viii.  13.  Sin  is 
crucified  in  them,  Gal.  v.  24.  They  are  planted  together, 
namely,  with  Christ,  in  the  likeness  of  his  death,  which  was  a 
lingering  death,  Rom.  vi.  5.  Sin  in  the  saint,  though  not 
quite  dead,  yet  is  dying.  If  it  were  dead,  it  would  be  taken 
down  from  the  cross,  and  buried  out  of  his  sight :  but  it  hangs 
there  as  yet,  working  and  struggling  under  its  mortal  wounds. 
Look,  as  when  a  tree  has  got  such  a  stroke  as  reaches  the  heart 
of  it,  all  the  leaves  and  branches  begin  to  fade  and  decay  :  so, 
where  the  sanctifying  Spirit  comes,  and  breaks  the  power  of 
sin,  there  is  a  gradual  ceasing  from  it,  and  dying  to  it,  in  the 
whole  man;  so  that  he  “  no  longer  lives  in  the  flesh,  to  the 
lusts  of  men.”  He  does  not  make  sin  his  trade  and  business; 
it  is  not  his  great  design  to  seek  himself,  and  to  satisfy  his  cor¬ 
rupt  inclinations  :  but  he  is  for  Immanuel’s  land;  and  is  walk¬ 
ing  in  the  highway  to  it,  the  way,  which  is  called  the  way  of 
holiness :  though  the  wind  from  hell,  that  was  on  his  back 
before,  blows  now  full  in  his  face,  and  makes  his  travelling  un¬ 
easy,  and  often  drives  him  off  the  highway.  2.  This  Spirit  is 
a  Spirit  of  vivification  to  them ;  for  he  is  the  Spirit  of  life,  and 
makes  them  live  unto  righteousness,  Ezek.  xxxvi.  27,  “  And  I 


212 


BENEFITS  FLOWING  FROM  A  UNION 


will  put  my  Spirit  within  you,  and  cause  you  to  walk  in  my 
statutes.”  Those  that  have  been  “  planted  together,”  with 
Christ,  “  in  the  likeness  of  his  death,  shall  be  also  in  the  like¬ 
ness  of  his  resurrection,”  Rom.  vi.  5.  At  Christ’s  resurrec¬ 
tion,  when  his  soul  was  re-united  with  his  body,  every  member 
of  that  blessed  body  was  enabled  again  to  perform  the  actions 
of  life :  so  the  soul  being  influenced  by  the  sanctifying  Spirit 
of  Christ,  is  enabled  more  and  more  to  perform  all  the  actions 
of  spiritual  life.  And  as  the  whole  of  the  law,  and  not  some 
scraps  of  it  only,  is  written  on  the  holy  heart;  so  believers  are 
enabled  to  transcribe  that  law,  in  their  conversation.  Although 
they  cannot  write  one  line  of  it  without  blots,  yet  God,  for 
Christ’s  sake,  accepts  of  the  performances,  in  point  of  sanctifi¬ 
cation  ;  they  being  disciples  to  his  own  Son,  and  led  by  his 
own  Spirit. 

This  sanctifying  Spirit,  communicated  by  the  Lord  Jesus  to 
his  members,  is  the  spiritual  nourishment  the  branches  have 
from  the  stock  into  which  they  are  ingrafted  ;  whereby  the  life 
of  grace,  given  them  in  regeneration,  is  preserved,  continued, 
and  actuated.  It  is  the  nourishment  whereby  the  new  creature 
lives,  and  is  nourished  up  towards  perfection.  Spiritual  life 
needs  to  be  fed,  and  must  have  supply  of  nourishment:  and 
believers  derive  the  same  from  Christ  their  head,  whom  the 
Father  has  appointed  the  head  of  influences  to  all  his  mem¬ 
bers,  Col.  ii.  19,  “  And  not  holding  the  head,  from  which  all 
the  body,  by  joints  and  bands,  having  nourishment  ministered,” 
or  supplied,  &c.  Now  this  supply  is  “  the  supply  of  the  Spirit 
of  Jesus  Christ,”  Phil.  i.  19.  The  saints  feed  richly,  “  eating 
Christ’s  flesh,  and  drinking  his  blood,”  for  their  spiritual  nour¬ 
ishment:  yet  our  Lord  himself  teaches  us,  that  “it  is  the 
Spirit  that  quickeneth,”  even  that  Spirit  who  dwells  in  his 
blessed  body,  John  vi.  63.  'The  human  nature  is  united  to  the 
Divine  nature,  in  the  person  of  the  Son,  and  so,  like  the  bowl 
in  Zechariah’s  candlestick,  Zech.  chap.  iv.  lies  at  the  fountain¬ 
head,  as  the  glorious  means  of  conveyance  of  influences,  from 
the  fountain  of  Deity.  He  receives  not  the  Spirit  by  measure, 
but  ever  has  a  fulness  of  the  Spirit,  by  reason  of  that  personal 
union.  Hence  believers,  being  united  to  the  man  Christ,  as 
the  seven  lamps  to  the  bowl,  by  their  seven  pipes,  Zech. 
iv.  2,  his  flesh  is  to  them  meat  indeed,  and  his  blood  drink 
indeed :  for,  feeding  on  that  blessed  body,  that  is,  effectu¬ 
ally  applying  Christ  to  their  souls  by  faith,  they  partake 
more  and  more  of  that  Spirit,  who  dwelleth  therein,  to  their 
spiritual  nourishment.  The  holiness  of  God  can  never  ad¬ 
mit  of  an  immediate  union  with  the  sinful  creature,  nor,  con¬ 
sequently,  an  immediate  communion  with  it:  yet  the  crea¬ 
ture  could  not  live  the  life  of  grace,  without  communion  with 


WITH  CHRIST. - SANCTIFICATION. 


213 


the  fountain  of  life.  Therefore,  that  the  honour  of  God’s  holi¬ 
ness,  and  the  salvation  of  sinners  might  jointly  be  provided 
for,  tiie  second  person  of  the  glorious  Trinity  took  into  a  per¬ 
sonal  union  with  himself  a  sinless  human  nature ;  that  so  this 
holy,  harmless,  and  undefiled  humanity  might  immediately 
receive  a  fulness  of  the  Spirit,  of  which  he  might  communicate 
to  his  members,  by  his  Divine  power  and  efficacy.  Suppose 
there  were  a  tree,  with  its  root  in  the  earth,  and  its  branches 
reaching  to  heaven,  the  vast  distance  between  the  root  and  the 
branches  would  not  interrupt  the  communication  between  the 
root  and  the  top  branch  :  even  so,  the  distance  between  the  man 
Christ,  who  is  in  heaven,  and  his  members,  who  are  on  earth, 
cannot  hinder  the  communication  between  them.  What  though 
the  parts  of  mystical  Christ,  viz.  the  head,  and  the  members, 
are  not  contiguous,  as  joined  together  in  the  way  of  corporal 
union ;  the  union  is  not  therefore  the  less  real  and  effectual. 
Yea,  our  Lord  himself  shows  us,  that  though  we  should  eat  his 
flesh,  in  a  corporal  and  carnal  manner,  yet  it  would  profit 
nothing,  John  vi.  63;  we  would  not  be  one  whit  holier  thereby. 
But  the  members  of  Christ  on  earth  are  united  to  their  head  in 
heaven,  by  the  invisible  bond  of  the  self  same  Spirit  dwelling  in 
both;  in  him  as  the  head,  and  in  them  as  the  members.  The 
wheels  in  Ezekiel’s  vision  were  not  contiguous  to  the  living 
creatures,  yet  were  united  to  them  by  an  invisible  bond  of  one 
Spirit  in  both ;  so  that,  “  when  the  living  creatures  went,  the 
wheels  went  by  them,  and  when  the  living  creatures  were  lifted 
up  from  the  earth,  the  wheels  were  lifted  up,”  Ezek.  i.  19; 
“  For,”  says  the  prophet,  “  the  Spirit  of  the  living  creature 
was  in  the  wheels,”  ver.  20. 

Hence  we  may  see  the  difference  between  true  sanctification, 
and  that  shadow  of  it,  which  is  to  be  found  amongst  some  strict 
professors  of  Christianity,  who  yet  are  not  true  Christians,  are 
not  regenerated  by  the  Spirit  of  Christ,  which  is  of  the  same  kind 
with  what  has  appeared  in  many  sober  heathens.  True  sanc¬ 
tification  is  the  result  of  the  soul’s  unipn  with  the  holy  Jesus, 
the  first  and  immediate  receptacle  of  the  sanctifying  Spirit;  out 
of  whose  fulness  his  members  do,  by  virtue  of  their  union  with 
him,  receive  sanctifying  influences.  The  other  is  the  mere 
product  of  the  man’s  own  spirit,  which,  whatever  it  has,  or 
seems  to  have  of  the  matter  of  true  holiness,  yet  does  not  arise 
from  the  supernatural  principles,  nor  to  the  high  aims  and  ends 
thereof ;  for,  as  it  comes  from  self,  so  it  runs  out  into  the  dead 
sea  of  self  again  ;  and  lies  as  wide  of  true  holiness,  as  nature 
doth  of  grace.  They  who  have  this  bastard  holiness,  are  like 
common  boatmen,  who  serve  themselves  with  their  own  oars ; 
whereas  the  ship  bound  for  Immauel’s  land,  sails  by  the  blow¬ 
ings  of  the  Divine  Spirit.  How  is  it  possible  there  should  be 


214 


BENEFITS  FLOWING  FROM  A  UNION 


true  sanctification  without  Christ?  Can  there  be  true  sanctifi¬ 
cation,  without  partaking  of  the  Spirit  of  holiness?  Can  we 
partake  of  that  Spirit,  but  by  Jesus  Christ,  “  the  way,  the 
truth,  and  the  life?”  The  falling  dew  shall  as  soon  make  its 
way  through  the  flinty  rock,  as  influences  of  grace  can  come 
from  God  to  sinners,  any  other  way  than  through  him  whom 
the  Father  has  appointed  the  head  of  influences,  Col.  i.  19, 
“  For  it  pleased  the  Father,  that  in  him  should  all  fulness 
dwell:”  and  chap.  ii.  19,  “  And  not  holding  the  head,  from 
which  all  the  body  by  joints  and  bands,  having  nourishment 
ministered  and  knit  together,  increaseth  with  the  increase  of 
God.”  Hence  see,  how  it  comes  to  pass,  that  many  fall  away 
from  their  seeming  sanctification,  and  never  recover:  it  is  be- 
cause  they  are  not  branches  truly  knit  to  the  true  vine.  Mean¬ 
while,  others  recover  from  their  decays,  because  of  their  union 
.with  the  life-giving  stock,  by  the  quickening  Spirit,  1  John  ii. 
19,  “  They  went  out  from  us,  but  they  were  not  of  us ;  for  if 
they  had  been  of  us,  they  would  no  doubt  have  continued  with 
us.” 

A  fifth  benefit  is  growth  in  grace.  “  Having  nourishment 
ministered,  they  increase  with  the  increase  of  God,”  Col.  ii.  19. 
“  The  righteous  si: all  flourish  like  the  palm  tree  :  he  shall  grow 
like  a  cedar  in  Lebanon,”  Psal.  xcii.  12.  Grace  is  of  a  growing 
nature  ;  in  the  way  to  Zion  they  go  from  strength  to  strength. 
Though  the  holy  man  be  at  first  a  little  child  in  grace,  yet  at 
length  he  becomes  a  young  man;  a  father,  1  John  ii.  13. 
Though  he  does  but  creep  in  the  way  to  heaven  sometimes,  yet 
afterwards  he  walks,  he  runs,  he  mounts  up  with  wings  as 
eagles,  Isa.  xl.  31.  If  a  branch  grafted  into  a  stock  never 
grows,  it  is  a  plain  evidence  of  its  not  having  knit  with  the 
stock. 

But  some  may  perhaps  say,  “  If  all  true  Christians  be 
growing  ones ;  what  shall  be  said  of  those,  who  instead  of 
growing,  are  going  back?”  I  answer,  First ,  There  is  a  great 
difference  between  the  Christian’s  growing  simply,  and  his 
growing  at  all  times.  All  true  Christians  do  grow,  but  I  do  not 
say  that  they  grow  at  all  times.  A  tree  that  has  life  and  nour¬ 
ishment,  grows  to  its  perfection,  yet  it  is  not  always  growing; 
it  grows  not  in  the  winter.  Christians  also  have  their  winters, 
wherein  the  influences  of  grace,  necessary  for  their  growth,  are 
ceased,  Cant.  v.  2,  “  I  sleep.”  It  is  by  faith  the  believer  de¬ 
rives  gracious  influences  from  Jesus  Christ;  as  each  lamp  in 
the  candlestick  received  oil  from  the  bowl,  by  the  pipe  going 
between  them,  Zech.  iv.  2.  JNow,  if  that  pipe  be  stopped,  if 
the  saint’s  faith  lie  dormant  and  inactive,  then  all  the  rest  of 
the  graces  will  become  dim,  and  seem  ready  to  be  extinguished. 
In  consequence  whereof,  depraved  nature  will  gather  strength, 


WITH  CHRIST. — GROWTH  IN  GRACE. 


215 


and  become  active.  What  then  will  become  of  the  soul? — Why, 
there  is  still  one  sure  ground  of  hope.  The  saint’s  faith  is  not 
as  the  hypocrite’s,  like  a  pipe  laid  short  of  the  fountain,  whereby 
there  can  be  no  conveyance:  it  still  remains  a  bond  of  union, 
between  Christ  and  the  soul;  and  therefore,  because  Christ 
lives,  the  believer  shall  live  also,  John  xiv.  19.  The  Lord 
Jesus  “  puts  in  his  hand  by  the  hole  of  the  door,”  and  clears 
the  means  of  conveyance  ;  and  then  influences  for  growth  flow, 
and  the  believer’s  graces  look  fresh  and  green  again,  Hos.  xiv. 
7,  “They  that  dwell  under  his  shadow  shall  return:  they 
shall  revive  as  the  corn,  and  grow  as  the  vine.”  In  the  worst 
of  times,  the  saints  have  a  principle  of  growth  in  them,  1  John 
iii.  9,  “  His  seed  remaineth  in  him.”  'Therefore,  after  decays, 
they  revive  again  ;  namely,  when  the  winter  is  over,  and  the 
Sun  of  Righteousness  returns  to  them  with  his  warm  influences. 
Mud  thrown  into  a  pool  may  lie  there  at  ease  ;  but  if  it  be  cast 
into  a  fountain,  the  spring  will  at  length  work  it  out,  and  run 
clear  as  formerly.  Secondly,  Christians  may  mistake  their 
growth,  and  that  two  wrays.  1.  By  judging  of  their  case  ac¬ 
cording  to  their  present  feeling. — They  observe  themselves,  and 
cannot  perceive  themselves  to  be  growing  :  but  there  is  no  reason 
thence  to  conclude  they  are  not  growing,  Mark  iv.  27,  “  The 
seed  springs  and  grows  up,  he  knoweth  not  how.”  Were  a 
person  to  fix  his  eye  ever  so  steadfastly  on  the  sun  running  his 
race,  or  on  a  growing  tree ;  he  would  not  perceive  the  sun 
moving,  nor  the  tree  growing;  but  if  he  compare  the  tree  as  it 
now  is,  with  what  it  was  some  years  ago,  and  consider  the  place 
in  the  heavens  where  the  sun  was  in  the  morning;  he  will 
certainly  perceive  the  tree  has  grown,  and  the  sun  has  moved. 
In  like  manner  may  the  Christian  know  whether  he  be  in  a 
growing  or  declining  state,  by  comparing  his  present  with  his 
former  condition.  2.  Christians  may  mistake  their  case,  by 
measuring  their  growth  by  the  advances  of  the  top  only,  not  of 
the  root.  Though  a  man  be  not  growing  taller,  he  may  be 
growing  stronger.  If  a  tree  be  taking  with  the  ground,  fixing 
itself  in  the  earth,  and  spreading  out  its  roots,  it  is  certainly 
growing,  although  it  be  nothing  taller  than  formerly.  So, 
although  a  Christian  may  want  the  sweet  consolations  and 
flashes  of  affection  which  he  had  :  yet,  if  he  be  growing  in  hu¬ 
mility,  self-denial,  and  sense  of  needy  dependence  on  Jesus 
Christ,  he  is  a  growing  Christian,  Hos.  xiv.  5,  “  I  will  be  as 
the  dew  unto  Israel,  he  shall  cast  forth  his  roots  as  Lebanon.” 

Question.  “  But  do  hypocrites  grow  at  all?  And  if  so,  how 
shall  we  distinguish  between  their  growth,  and  the  true  Chris¬ 
tian  growth?”  Answer.  To  the  first  part  of  the  question,  hy¬ 
pocrites  do  grow.  The  tares  have  their  growth,  as  well  as  the 
wheat:  the  seed  that  fell  among  thorns  did  spring  up,  Luke  viii.  7. 


216 


BENEFITS  FLOWING  FROM  A  UNION 


Only  it  did  bring  no  fruit  to  perfection,  ver.  14.  Yea,  a  true 
Christian  may  have  a  false  growth.  James  and  John  seemed 
to  grow  in  the  grace  of  holy  zeal,  when  their  spirits  grew  so  hot 
in  the  cause  of  Christ,  that  they  would  have  fired  whole  villages, 
for  not  receiving  their  Lord  and  Master,  Luke  ix.  54,  “  They 
said,  Lord,  wilt  thou  that  we  command  fire  to  come  down  from 
heaven  and  consume  them,  even  as  Elias  did  ?  But  it  was  in¬ 
deed  no  such  thing ;  and  therefore  he  turned  and  rebuked  them, 
ver.  55,  “  and  said,  Ye  know  not  what  manner  of  spirit  ye  are 
of.”  To  the  second  part  of  the  question,  it  is  answered,  that 
there  is  a  peculiar  beauty  in  the  true  Christian  growth,  distin¬ 
guishing  it  from  all  false  growth:  it  is  universal,  regular,  propor¬ 
tionable.  It  is  a  “  growing  up  into  him  in  all  things,  which  is 
the  head,”  Eph.  iv.  15.  The  growing  Christian  grows  propor- 
tionably,  in  all  the  parts  of  the  new  man.  Under  the  kindly 
influences  of  the  Sun  of  Righteousness,  believers  “  grow  up  as 
calves  of  the  stall,”  Mai.  iv.  2.  You  would  think  it  a  mon¬ 
strous  growth,  in  these  creatures,  if  you  saw  their  heads  grow, 
and  not  their  bodies ;  or  if  you  saw  one  leg  grow,  and  another 
not:  if  all  the  parts  do  not  grow  proportionably.  Aye,  but  such 
is  the  growth  of  many  in  religion.  They  grow  like  rickety 
children,  who  have  a  big  head,  but  a  slender  body:  they  get 
more  knowledge  into  their  heads,  but  no  more  holiness  into  their 
hearts  and  lives.  They  grow  very  hot  outwardly,  but  very  cold 
inwardly;  like  men  in  a  fit  of  the  ague.  They  are  more  taken 
up  about  the  externals  of  religion,  than  formerly;  yet  as  great 
strangers  to  the  power  of  godliness  as  ever.  If  a  garden  is  wa¬ 
tered  with  the  hand,  some  of  the  plants  will  readily  get  much, 
some  little,  and  some  no  water  at  all ;  and  therefore  some  wither, 
while  others  are  coming  forward:  but  after  a  shower  from  the 
clouds,  all  come  forward  together.  In  like  manner,  all  the 
graces  of  the  Spirit  grow  proportionably,  by  the  special  influences 
of  Divine  grace.  The  branches  ingrafted  in  Christ,  growing 
aright,  do  grow  in  all  the  several  ways  of  growth  at  once.  They 
grow  inward,  growing  into  Christ,  Eph.  iv.  15,  uniting  more 
closely  with  him ;  and  cleaving  more  firmly  to  him,  as  the  head 
of  influences,  which  is  the  spring  of  all  other  true  Christian 
growth.  They  grow  outward  in  good  works,  in  their  life  and 
conversation.  They  not  only,  with  Naphtali,  give  goodly  words  ; 
but,  like  Joseph,  they  are  fruitful  boughs.  They  grow  upward 
in  heavenly  mindedness,  and  contempt  of  the  world;  for  their 
conversation  is  in  heaven,  Phil.  iii.  20.  And  finally,  they  grow 
downward  in  humility  and  self  loathing.  The  branches  of  the 
largest  growth  in  Christ,  are,  in  their  own  eyes,  “  less  than  the 
least  of  all  saints,”  Eph.  iii.  8  ;  “  the  chief  of  sinners,”  1  Tim. 
i.  15  ;  “  more  brutish  than  any  man,”  Prov.  xxx.  2.  They  see 
that  they  can  do  nothing,  no,  not  so  much  as  “  to  think  any 


WITH  CHRIST. — FRUITFULNESS. 


217 


thing,  as  of  themselves,”  2  Cor.  iii.  5;  that  they  deserve  no¬ 
thing,  being  “  not  worthy  of  the  least  of  all  the  mercies  showed 
unto  them,”  Gen.  xxxii.  10;  and  that  they  are  nothing,  2  Cor. 
xii.  2. 

A  sixth  benefit  is  fruitfulness.  The  branch  ingrafted  into 
Christ  is  not  barren,  but  brings  forth  fruit,  John  xv.  5,  “He  that 
abideth  in  me,  and  I  in  him,  the  same  bringeth  forth  much  fruit.” 
For  that  very  end  are  souls  married  to  Christ,  that  they  may 
bring  forth  fruit  unto  God,  Rom.  vii.  4.  They  may  be  branches 
in  Christ  by  profession,  but  not  by  real  implantation,  that  are 
barren  branches.  Whoever  are  united  to  Christ,  bring  forth 
the  fruit  of  gospel  obedience  and  true  holiness.  Faith  is  always 
followed  with  good  works.  The  believer  is  not  only  come  out 
of  the  grave  of  his  natural  state,  but  he  has  put  off  his  grave 
clothes,  namely,  reigning  lusts,  in  the  which  he  walked  like  a 
ghost;  being  dead  while  he  lived  in  them,  Col.  iii.  7,  8.  For 
Christ  has  said  of  him,  as  of  Lazarus,  “Loose  him,  and  let  him 
go.”  Now  that  he  has  put  on  Christ,  he  personates  him,  so  to 
speak,  as  a  beggar  in  borrowed  robes  represents  a  king  on  the 
Stage,  walking  as  he  also  walked.  Now  the  fruit  of  the  Spirit 
in  him  is  in  all  goodness,  Eph.  v.  9.  The  fruits  of  holiness 
will  be  found  in  the  hearts,  lips,  and  lives  of  those  who  are  united 
to  Christ.  The  hidden  man  of  the  heart,  is  not  only  a  temple 
built  for  God  and  consecrated  to  him  ;  but  used  and  employed 
for  him,  where  love,  fear,  trust,  and  all  the  other  parts  of  un¬ 
seen  religion  are  exercised,  Phil.  iii.  3,  “  For  we  are  the  circum¬ 
cision,  which  worship  God  in  the  Spirit.”  The  heart  is  no 
more  the  devil’s  common,  where  thoughts  go  free;  for  there  even 
vain  thoughts  are  hated,  Psal.  cxix.  113.  But  it  is  God’s  inclo¬ 
sure,  hedged  about  as  a  garden  for  him,  Cant.  iv.  16.  It  is  true, 
there  are  weeds  of  corruption  there,  because  the  ground  is  not 
yet  perfectly  healed:  but  the  man,  in  the  day  of  his  new  crea¬ 
tion,  is  set  to  dress  it,  and  keep  it.  A  live  coal  from  the  altar  has 
touched  his  lips,  and  they  are  purified,  Psal.  xv.  1 — 3,  “  Lord, 
who  shall  abide  in  thy  tabernacle  ?  who  shall  dwell  in  thy  holy 
hill  ?  He  that  speaketh  the  truth  in  his  heart;  he  that  backbiteth 
not  with  his  tongue,  nor  taketh  up  a  reproach  against  his  neigh¬ 
bour.”  There  may  be,  indeed,  a  smooth  tongue,  where  there 
is  a  false  heart.  The  voice  may  be  Jacob’s,  while  the  hands 
are  Esau’s.  But,  “  if  any  man  among  you  seem  to  be  religious, 
and  bridleth  not  his  tongue,  but  deceiveth  his  own  heart,  this 
man’s  religion  is  vain,”  James  i.  26.  The  power  of  godliness 
will  rule  over  the  tongue,  though  a  world  of  iniquity.  If  one 
be  a  Galilean,  his  speech  will  betray  him;  he  will  speak,  not  the 
language  of  Ashdod,  but  the  language  of  Canaan.  He  will 
neither  be  dumb  in  religion,  nor  will  his  tongue  walk  at  random, 
seeing  to  the  double  guard  which  nature  has  given  the  tongue 


218 


BENEFITS  FLOWING  FROM  A  UNION 


grace  has  added  a  third.  The  fruits  of  holiness  will  be  found  in 
his  outward  conversation;  for  he  has  clean  hands,  as  well  as  a 
pure  heart,  Psal.  xxiv.  4.  lie  is  a  godly  man,  and  religiously 
discharges  the  duties  of  the  first  table  of  the  law;  he  is  a  right¬ 
eous  man,  and  honestly  performs  the  duties  of  the  second  table. 
In  his  conversation  he  is  a  good  Christian,  and  a  good  neigh¬ 
bour  too.  He  carries  it  towards  God,  as  if  men’s  eyes  were 
upon  him;  and  towards  men,  as  believing  God’s  eye  to  be  upon 
him.  Those  things  which  God  has  joined  in  his  law,  he  dare 
not  in  his  practice  put  asunder. 

Thus  the  branches  in  Christ,  are  full  of  good  fruits.  And 
those  fruits  are  a  cluster  of  vital  actions,  whereof  Jesus  Christ 
is  the  principle  and  end  :  the  principle ;  for  he  lives  in  them, 
and  “  the  life  they  live  is  by  faith  in  the  Son  of  God,”  Gal.  ii. 
20:  the  end;  for  they  live  to  him,  and  ‘‘to  them  to  live  is 
Christ,”  Phil.  i.  21.  The  duties  of  Teligion  are  in  the  world, 
like  fatherless  children,  in  rags  :  some  will  not  take  them  in, 
because  they  never  loved  them,  nor  their  father:  some  take 
them  in,  because  they  may  be  serviceable  to  them:  but  the 
saints  take  them  in  for  their  father’s  sake,  that  is,  for  Christ’s 
sake  ;  and  they  are  lovely  in  their  eyes,  because  they  are  like 
him.  0  !  whence  is  this  new  life  of  the  saints  !  Surely  it 
could  never  have  been  hammered  out  of  the  natural  powers  of 
their  souls,  by  the  united  force  of  all  created  power.  In  eter¬ 
nal  barrenness  should  their  womb  have  been  shut  up ;  but  that 
being  “  married  to  Christ,  they  bring  forth  fruit  unto  God,” 
Rom.  vii.  4. 

If  ye  ask  me,  “  How  your  nourishment,  growth,  and  fruit¬ 
fulness  may  be  forwarded  ?”  I  offer  these  few  advices  :  1.  Make 
sure  work,  as  to  your  knitting  with  the  stock,  by  faith  un¬ 
feigned  ;  and  beware  of  hypocrisy  :  a  branch  that  is  not  sound 
at  the  heart,  will  certainly  wither.  The  trees  of  the  Lord’s 
planting  are  trees  of  righteousness,  Isa.  lxi.  3.  So  when  others 
fade,  they  bring  forth  fruit.  Hypocrisy  is  a  disease  in  the  vi¬ 
tals  of  religion,  which  will  consume  all  at  length.  It  is  a  leak 
in  the  ship,  that  will  certainly  sink  it.  Sincerity  of  grace  will 
make  it  lasting,  be  it  ever  so  weak :  as  the  smallest  twig,  that 
is  found  at  the  heart,  will  draw  nourishment  from  the  stock, 
and  grow ;  while  the  greatest  bough  that  is  rotten,  can  never 
recover,  because  it  receives  no  nourishment.  2.  Labour  to  be 
steadfast  in  the  truths  and  way  of  God.  An  unsettled  and 
wavering  judgment,  is  a  great  enemy  to  Christian  growth  and 
fruitfulness,  as  the  apostle  teaches,  Eph.  iv.  14,  15,  “  That  we 
henceforth  be  no  more  children  tossed  to  and  fro,  and  carried 
about  with  every  wind  of  doctrine;  but  speaking  the  truth  in 
love,  may  grow  up  into  him  in  all  things,  which  is  the  head, 
even  Christ.”  A  rolling  stone  gathers  no  moss,  and  a  wavering 


WITH  CHRIST. — FRUITFULNESS. 


219 


judgment  makes  a  fruitless  life.  Though  a  tree  be  ever  so 
sound ;  yet  how  can  it  grow,  or  be  fruitful,  if  you  be  still  re¬ 
moving1  it  out  of  one  soil  into  another?  3.  Endeavour  to  cut 
off  the  suckers,  as  gardeners  do,  that  their  trees  may  thrive. 
These  are  unmortified  lusts;  therefore,  “mortify  your  mem¬ 
bers  that  are  upon  the  earth,”  Col.  iii.  5.  When  the  Israelites 
got  meat  to  their  lusts,  they  got  leanness  to  their  souls.  She 
that  has  many  hungry  children  about  her  hand,  and  must  be 
still  putting  into  their  mouths,  will  have  much  ado  to  get  a  bit 
put  into  her  own.  They  must  refuse  the  cravings  of  inordi¬ 
nate  affections,  who  would  have  their  souls  to  prosper.  Lastly, 
Improve,  for  these  ends,  the  ordinances  of  God.  It  is  in  the 
courts  of  our  God  where  the  trees  of  righteousness  flourish, 
Psal.  xcii.  13.  The  waters  of  the  sanctuary  are  the  means  ap¬ 
pointed  of  God,  to  cause  his  people  to  grow  as  willows  by  the 
w'ater  courses.  Therefore  drink  in  with  “  desire,  the  sincere 
milk  of  the  word,  that  ye  may  grow  thereby,”  1  Pet.  ii.  2. 
Come  to  these  wells  of  salvation;  not  to  look  at  them  only, 
but  to  draw  water  out  of  them.  The  sacrament  of  the  Lord’s 
supper  is  in  a  special  manner  appointed  for  these  ends.  It  is 
not  only  a  solemn  public  profession,  and  a  seal  of  our  union 
and  communion  with  Christ;  but  it  is  a  means  of  most  inti¬ 
mate  communion  with  him  ;  and  strengthens  our  union  with 
him,  our  faith,  love,  repentance,  and  other  graces,  1  Cor.  x.  16, 
“  The  cup  of  blessing,  which  we  bless,  is  it  not  the  commu¬ 
nion  of  the  blood  of  Christ?  The  bread  which  we  break,  is  it 
not  the  communion  of  the  body  of  Christ?”  And  chap.  xii. 
13,  “  VVe  have  been  all  made  to  drink  into  one  spirit.”  Give 
yourselves  unto  prayer ;  open  your  mouths  wide,  and  he  will 
till  them.  By  these  means  the  branches  in  Christ  may  be  fur¬ 
ther  nourished,  grow  up,  and  bring  forth  much  fruit. 

A  seventh  benefit  is,  The  acceptance  of  their  fruits  of  holi¬ 
ness  before  the  Lord.  Though  they  be  very  imperfect,  they 
are  accepted,  because  they  savour  of  Christ  the  blessed  stock, 
which  the  branches  grow  upon ;  while  the  fruits  of  others  are 
rejected  of  God,  Gen.  iv.  4,  5,  “  And  the  Lord  had  respect  unto 
Abel,  and  to  his  offering;  but  unto  Cain  and  his  offering  he 
had  not  respect.”  Compare  Heb.  xi.  3,  “  By  faith,  Abel  offered 
unto  God  a  more  excellent  sacrifice  than  Cain.”  O  how  de¬ 
fective  are  the  saints’'  duties  in  the  eye  of  the  law?  The  be¬ 
liever  himself  espies  many  faults  in  his  best  performances ;  yet 
the  Lord  graciously  receives  them.  There  is  no  grace  planted 
in  the  heart,  but  there  is  a  weed  of  corruption  hard  by  its  side, 
while  the  saints  are  in  this  lower  world.  Their  very  sincerity 
is  not  without  mixture  of  dissimulation  or  hypocrisy,  Gal.  ii.  13. 
Hence  there  are  defects  in  the  exercise  of  every  grace ;  in  the 
performance  of  every  duty:  depraved  nature  always  drops  some- 


220 


BENEFITS  FLOWING  FROM  A  UNION 


thing  to  stain  their  best  works.  There  is  still  a  mixture  of  dark¬ 
ness  with  their  clearest  liffht.  Yet  this  does  not  mar  their  ac- 
ceptance,  Cant.  vi.  10,  “  Who  is  she  that  looketh  forth  as  the 
morning?”  or,  as  the  dawning?  Behold  how  Christ’s  spouse 
is  esteemed  and  accepted  of  her  Lord,  even  when  she  looks 
forth  as  the  morning,  whose  beauty  is  mixed  with  the  blackness 
of  the  night!  “  When  the  morning  was  looking  out,”  as  the 
word  is,  Judg.  xix.  26,  that  is,  “  In  the  dawning  of  the  day,” 
as  we  read  it.  So  the  very  dawning  of  grace,  and  good  will  to 
Christ,  grace  peeping  out  from  under  a  mass  of  darkness  in  be¬ 
lievers,  is  pleasant  and  acceptable  to  him,  as  the  break  of  day  is 
to  the  weary  traveller.  Though  the  remains  of  unbelief  make 
the  hand  of  faith  to  shake  and  tremble ;  yet  the  Lord  is  so  well 
pleased  with  it,  that  he  employs  it  to  carry  away  pardons  and 
supplies  of  grace,  from  the  throne  of  grace,  and  the  fountain  of 
grace.  His  faith  was  effectual,  who  “  cried  out,  and  said  with 
tears,  Lord,  I  believe,  help  thou  mine  unbelief,”  Mark  ix.  24. 
Though  the  remains  of  sensual  affections  make  the  flame  of 
their  love  weak  and  smoky;  he  turns  his  eyes  from  the  smoke, 
and  beholds  the  flame,  how  fair  it  is,  Cant.  iv.  10,  “  How  fair 
is  thy  love,  my  sister,  my  spouse !” — “  The  smell  of  their”  un¬ 
der  “  garment”  of  inherent  holiness,  as  imperfect  as  it  is,  “is 
like  the  smell  of  Lebanon,”  ver.  11;  and  that  because  they  are 
covered  with  their  elder  brother’s  clothes,  which  makes  the  sons 
of  God  to  “smell  as  a  field  which  the  Lord  hath  blessed.” 
Their  good  works  are  accepted  :  their  cups  of  cold  water  given 
to  a  disciple,  in  the  name  of  a  disciple,  shall  not  want  a  reward. 
Though  they  cannot  offer  for  the  tabernacle,  gold,  silver,  and 
brass,  and  onyx  stones,  let  them  come  forward  with  what  they 
have;  if  it  were  but  goat’s  hair,  it  shall  not  be  rejected:  if  it  were 
but  rams’  skins,  they  shall  be  kindly  accepted ;  for  they  are 
dyed  red,  dipt  by  faith  in  the  Mediator’s  blood,  and  so  presented 
unto  God.  A  very  ordinary  work  done  in  faith,  and  from  faith, 
if  it  were  but  the  building  of  a  wall  about  the  holy  city,  is  a  great 
work,  Nell.  vi.  3.  If  it  were  but  the  bestowing  of  a  box  of 
ointment  on  Christ,  it  shall  never  be  forgotten,  Matt.  xxvi.  13. 
Even  “  a  cup  of  cold  water  only  given  to  one  of  Christ’s  little 
ones,  in  the  name  of  a  disciple,  shall  be  rewarded,”  Mat  x.  42. 
Nay,  not  a  good  word  for  Christ  shall  drop  from  their  mouths, 
but  it  shall  be  registered  in  God’s  “book  of  remembrance,” 
Mai.  iii.  16.  Nor  shall  a  tear  drop  from  their  eyes  for  him,  but 
he  will  “put  it  in  his  bottle,”  Psal.  lvi.  8.  Their  will  is  ac¬ 
cepted  for  the  deed ;  their  sorrow  for  the  want  of  will,  for  the 
will  itself,  2  Cor.  viii.  12,  “  For  if  there  be  first  a  willing  mind, 
it  is  accepted  according  to  that  a  man  hath,  and  not  according 
to  that  he  hath  not.”  Their  groanings,  when  they  cannot  well 
word  their  desires,  are  heard  in  heaven;  the  meaning  of  those 


WITH  CHRIST. - ESTABLISHMENT. 


221 


groans  is  well  known  there,  and  they  will  be  returned  like  the 
dove  with  an  olive  branch  of  peace  in  her  mouth.  See  Rom. 
viii.  26,  27.  Their  mites  are  better  than  other  men’s  talents. 
Their  lisping  and  broken  sentences  are  more  pleasant  to  their 
Father  in  heaven,  than  the  most  fluent  and  flourishing  speeches 
of  those  that  are  not  in  Christ.  Their  voice  is  sweet,  even 
when  they  are  ashamed  it  should  be  heard  ;  their  countenance  is 
comely,  even  when  they  blush,  and  draw  a  veil  over  it,  Cant, 
ii.  14.  The  Mediator  takes  their  petitions,  blots  out  some  parts, 
rectifies  others,  and  then  presents  them  to  the  Father,  in  conse¬ 
quence  whereof  they  pass  in  the  court  of  heaven. 

Every  true  Christian  is  a  temple  to  God.  If  you  look  for 
sacrifices,  they  are  not  wanting  there ;  they  offer  the  sacrifice 
of  praise,  and  do  good  ;  with  such  sacrifices  God  is  well  pleased, 
Heb.  xiii.  15,  16.  Christ  himself  is  the  altar  that  sanctifies 
the  gift,  ver.  10.  But  what  comes  of  the  skins  and  dung  of 
their  sacrifices  ?  They  are  carried  away  without  the  camp. 
If  we  look  for  incense,  it  is  there  too.  The  graces  of  the  Spirit 
are  found  in  their  hearts:  and  the  Spirit  of  the  crucified  Christ 
fires  them,  and  puts  them  in  exercise;  as  the  fire  was  brought 
from  the  altar  of  burnt-offering,  to  set  the  incense  in  flame  ;  then 
they  mount  heavenward,  like  pillars  of  smoke,  Cant.  iii.  6. 
But  the  best  of  incense  will  leave  ashes  behind  it:  yes,  indeed; 
but  as  the  priest  took  away  the  ashes  of  the  incense  in  a  golden 
dish,  and  threw  them  out;  so  our  great  High  Priest  takes  away 
the  ashes  and  refuse  of  all  the  saints’  services,  by  his  mediation 
in  their  behalf. 

An  eighth  benefit  flowing  from  a  union  with  Christ,  is  esta¬ 
blishment.  The  Christian  cannot  fall  away,  but  must  persevere 
unto  the  end,  John  x.  28,  “They  shall  never  perish,  neither 
shall  any  man  pluck  them  out  of  my  hand.”  Indeed  if  a  branch 
do  not  knit  with  the  stock,  it  will  fall  away  when  shaking 
winds  arise :  but  the  branch  knit  to  the  stock  stands  fast,  what¬ 
ever  wind  blows.  Sometimes  a  stormy  wind  of  temptation 
blows  from  hell,  and  tosses  the  branches  in  Christ  the  true  vine: 
but  their  union  with  him  is  their  security;  moved  they  may  be, 
but  removed  they  never  can  be.  The  Lord  “will  with  the 
temptation  also  make  a  way  to  escape,”  1  Cor.  x.  13.  Calms 
are  never  of  any  continuance ;  there  is  almost  always  some  wind 
blowing ;  and  therefore  branches  are  rarely  altogether  at  rest. 
But  sometimes  violent  winds  arise,  which  threaten  to  rend  them 
from  off  their  stock.  Even  so  it  is  with  saints;  they  are  daily 
put  to  it  to  keep  their  ground  against  temptation :  sometimes 
the  wind  from  hell  rises  so  high,  and  blows  so  furiously,  that 
it  makes  even  top  branches  to  sweep  the  ground;  yet  being  knit 
to  Christ  their  stock,  they  get  up  again,  in  spite  of  the  most  vio¬ 
lent  efforts  of  the  prince  of  the  power  of  the  air,  Psal.  xciv.  18, 

15 


222 


BENEFITS  FLOWING  FROM  A  UNION 


“  When  I  said,  My  foot  slippeth,  thy  mercy,  O  Lord,  held  me 
up.”  But  the  Christian  improves  by  this  trial;  and  is  so  far 
from  being  damaged,  that  he  is  benefitted  by  it,  as  it  disco¬ 
vers  what  hold  the  soul  has  of  Christ,  and  what  hold  Christ  has 
of  the  soul.  And  look,  as  the  wind  in  the  bellows,  which  would 
blow  out  the  candle,  blows  up  the  fire ;  even  so  it  often  comes 
to  pass,  that  such  temptations  enliven  the  true  Christian,  awaken¬ 
ing  the  graces  of  the  Spirit  in  him;  and,  by  that  means,  discover 
both  the  reality  and  the  strength  of  grace  in  him.  And  hence, 
as  Luther,  that  great  man  of  God,  says,  “  One  Christian,  who 
hath  had  experience  of  temptation,  is  worth  a  thousand  others.” 

Sometimes  a  stormy  wind  of  trouble  and  persecution  from 
the  men  of  the  world,  blows  upon  the  vine,  that  is,  mystical 
Christ:  but  union  with  the  stock  is  a  sufficient  security  to  the 
branches.  In  a  time  of  the  Church’s  peace  and  outward  pros¬ 
perity,  while  the  angels  hold  the  winds  that  they  blow  not, 
there  are  a  great  many  branches  taken  up,  and  put  into  the 
stock,  which  never  knit  with  it,  nor  live  by  it,  though  they  be 
bound  up  with  it,  by  the  bonds  of  external  ordinances.  Now 
these  may  stand  awhile  on  the  stock,  and  stand  with  great  ease 
while  the  calm  lasts:  but  when  once  the  storms  arise,  and  the 
winds  blow,  they  will  begin  to  fall  off  one  after  another ;  and 
the  higher  the  wind  rises,  the  greater  will  the  number  be  that 
falls.  Yea,  some  strong  boughs  of  that  sort,  when  they  fall, 
will,  by  their  weight,  carry  others  of  their  own  kind,  quite 
down  to  the  earth  with  them ;  and  will  bruise  and  press  down 
some  true  branches  in  such  a  manner,  that  they  would  also  fall 
off,  were  it  not  for  their  being  knit  to  the  stock;  in  virtue  where¬ 
of  they  get  up  their  heads  again,  and  cannot  fall  off,  because  of 
that  fast  hold  which  the  stock  has  of  them.  Then  it  is  that 
many  branches  which  before  were  high  and  eminent,  are  found 
lying  on  the  earth  withered,  and  fit  to  be  gathered  up  and  cast 
into  the  fire,  Matt.  xiii.  6,  “  When  the  sun  was  up,  they  were 
scorched:  and  because  they  had  no  root,  they  withered  away.” 
John  xv.  6,  “  If  a  man  abide  not  in  me,  he  is  cast  forth  as  a 
branch,  and  is  withered,  and  men  gather  them,  and  cast  them 
into  the  fire,  and  -they  are  burned.”  But  however  violently  the 
winds  blow,  none  of  the  truly  ingrafted  branches,  that  are  knit 
with  the  stock,  are  found  missing,  when  the  storm  is  changed 
into  a  calm,  John  xvii.  12,  “  Those  that  thou  gavest  me,  I  have 
kept,  and  none  of  them  is  lost.”  The  least  twig  growing  in 
Christ  shall  stand  it  out,  and  subsist;  when  the  tallest  cedars 
growing  on  their  own  root,  shall  be  laid  flat  on  the  ground, 
Rom.  viii.  35,  “  Who  shall  separate  us  from  the  love  of  Christ? 
Shall  tribulation,  or  distress,  or  persecution,  or  famine,  or 
nakedness,  or  peril,  or  sword?”  See  ver.  36 — 39.  However 
severely  Israel  be  “  sifted,  yet  shall  not  the  least  grain,”  or  as  it 


WITH  CHRIST. — SUPPORT. 


223 


is  in  the  original  language,  a  little  stone  “  fall  upon  the  earth,” 
Amos  ix.  9.  It  is  an  allusion  to  the  sifting  of  fine  pebble  stones 
from  among  heaps  of  dust  and  sand:  though  the  sand  and  dust 
fall  to  the  ground,  be  blown  away  with  the  wind,  and  trampled 
under  foot:  yet  there  shall  not  fall  on  the  earth  so  much  as  a 
little  stone,  such  is  the  exactness  of  the  sieve,  and  care  of  the 
sifter.  There  is  nothing  more  ready  to  fall  on  the  earth  than  a 
stone:  yet,  if  professors  of  religion  be  lively  stones  built  on 
Christ  the  chief  corner  stone,  although  they  be  little  stones, 
they  shall  not  fall  to  the  earth,  whatever  storm  beat  upon  them. 
See  1  Pet.  ii.  4 — 6.  All  the  good  grain  in  the  Church  of  Christ 
is  of  this  kind:  they  are  stones,  in  respect  of  solidity;  and 
lively  stones,  in  respect  of  activity.  If  men  be  solid  substantial 
Christians,  they  will  not  be  like  chaff  tossed  to  and  fro  with 
every  wind  ;  having  so  much  of  the  liveliness,  that  they  have 
nothing  of  the  stone :  and  if  they  be  lively  Christians,  whose 
spirit  will  stir  in  them,  as  Paul’s  did,  when  he  saw  the  city 
wholly  given  to  idolatry,  Acts  xvii.  16,  they  will  not  lie  like 
stones,  to  be  turned  over,  hither  and  thither,  cut  and  carved, 
according  to  the  lusts  of  men ;  having  so  much  of  the  stones,  as 
leaves  nothing  of  liveliness  in  them. 

Our  God’s  house  is  a  great  house,  wherein  are  not  only  ves¬ 
sels  of  gold,  but  also  of  earth,  2  Tim.  ii.  20.  Both  these  are 
apt  to  contract  filthiness ;  and  therefore  when  God  brings  trou¬ 
ble  upon  the  Church,  he  has  an  eye  to  both.  As  for  the  ves¬ 
sels  of  gold,  they  are  not  destroyed ;  but  purged  by  a  fiery  trial 
in  the  furnace  of  affliction,  as  goldsmiths  purge  their  gold,  Isa. 
i.  25,  “  And  I  will  turn  my  hand  upon  thee,  and  purely  purge 
away  thy  dross.”  But  destruction  is  to  the  vessels  of  earth; 
they  shall  be  broken  in  shivers,  as  a  potter’s  vessel,  ver.  28, 
“  And  the  destruction,”  or  breaking  “  of  the  transgressors,  and 
of  the  sinners,  shall  be  together.”  It  seems  to  be  an  allusion 
to  that  law,  for  breaking  the  vessels  of  earth,  when  unclean; 
while  vessels  of  wood,  and  consequently  vessels  of  gold,  were 
only  to  be  rinsed,  Lev.  xv.  12. 

A  ninth  benefit  is  support.  If  thou  be  a  branch  ingrafted  in 
Christ,  the  root  beareth  thee.  The  believer  leans  on  Christ,  as  a 
weak  woman,  in  a  journey,  leaning  upon  her  beloved  husband. 
Can.  viii.  5.  He  stays  himself  upon  him,  as  a  feeble  old  man 
stays  himself  on  his  staff,  Isa.  1.  10.  He  rolls  himself  on  him, 
as  one  rolls  a  burden,  he  is  not  able  to  walk  under,  off  his  own 
back,  upon  another  who  is  able  to  bear  it,  Psal.  xxii.  8.  Marg. 
There  are  many  weights  to  hang  upon,  and  press  down  the 
branches  in  Christ  the  true  vine.  But  you  know,  whatever 
weights  hang  on  the  branches,  the  stock  bears  all;  it  bears  the 
branch  and  the  weight  that  is  upon  it  too. 

First ,  Christ  supports  believers  in  him,  under  a  weight  of 


224 


BENEFITS  FLOWING  FROM  A  UNION 


outward  troubles.  That  is  a  large  promise,  Isa.  xliii.  2,  “  When 
thou  passest  through  the  waters,  I  will  be  with  thee:  and 
through  the  rivers,  they  shall  not  overflow  thee.”  See  how 
David  was  supported  under  a  heavy  load,  1  Sam.  xxx.  6. 
His  city  Ziklag  was  burnt,  his  wives  were  taken  captives,  his 
men  spoke  of  stoning  him  :  nothing  was  left  him  but  his  God 
and  his  faith;  but  by  his  faith,  “  he  encouraged  himself  in  his 
God.”  The  Lord  comes,  and  lays  his  cross  on  his  people’s 
shoulders;  it  presses  them  down,  they  are  like  to  sink  under 
it,  and  therefore  cry,  “Master,  save  us,  we  perish:”  but  he 
supports  them  under  their  “burden  ;  he  bears  them  up,  and  they 
bear  their  cross.  Thus  the  Christian,  with  a  weight  of  out¬ 
ward  troubles  upon  him,  goes  lightly  under  his  burden,  having 
the  everlasting  arms  underneath  him.  The  Christian  has  a 
spring  of  comfort,  which  he  cannot  lose ;  and  therefore  never 
wants  something  to  support  him.  If  a  man  have  all  his  riches 
in  money,  robbers  may  take  these  away;  and  then  what  has 
he  more  ?  But  though  the  landed  man  may  be  robbed  of  his 
money,  yet  his  lands  remain  for  his  support.  They  that  build 
their  comfort  on  wordly  goods,  may  quickly  be  comfortless ; 
but  they  that  are  united  to  Christ  shall  find  comfort,  when  all 
the  streams  of  wordly  enjoyments  are  dried  up,  Job  vi.  13, 
“  Is  not  my  help  in  me?  and  is  wisdom  driven  quite  from  me  ?” 
q.  d.  Though  my  substance  is  gone;  though  my  servants,  my 
children,  my  health,  and  soundness  of  body,  are  all  gone ;  yet 
my  grace  is  not  gone  too.  Though  the  Sabeans  have  driven 
away  my  oxen  and  asses,  and  the  Chaldeans  have  driven  away 
my  camels ;  they  have  not  driven  away  my  faith,  and  my  hope 
too :  these  are  yet  in  me ;  they  are  not  driven  from  me ;  so 
that  by  them  I  can  fetch  comfort  from  heaven,  when  I  can  have 
none  from  earth. 

Secondly ,  Christ  supports  his  people  under  a  weight  of  in¬ 
ward  troubles  and  discouragements.  Many  times  heart  and 
flesh  fail  them ;”  but  then  “  God  is  the  strength  of  their  heart,” 
Psal.  lxxiii.  26.  They  may  have  a  weight  of  guilt  pressing 
them.  This  is  a  load  that  will  make  their  back  bend,  and  the 
spirits  sink :  but  he  takes  it  off,  and  puts  a  pardon  in  their 
hand,  while  they  cast  their  burden  upon  him.  Christ  takes 
the  soul,  as  one  marries  a  widow  under  a  burden  of  debt ;  and 
so  when  the  creditors  come  to  Christ’s  spouse,  she  carries  them 
to  her  husband,  confesses  the  debt,  declares  she  is  not  able  to 
pay,  and  lays  all  upon  him.  The  Christian  sometimes, 
through  carelessness,  loses  his  discharge ;  he  cannot  find  it, 
however  he  search  for  it.  The  law  takes  that  opportunity,  and 
proceeds  against  him  for  a  debt  paid  already.  God  hides  his 
face,  and  the  soul  is  distressed.  Many  arrows  go  through  the 
heart  now ;  many  long  accounts  are  laid  before  the  man,  which 


WITH  CHRIST. - SUPPORT. 


225 


he  reads  and  acknowledges.  Often  does  he  see  the  officers 
coming-  to  apprehend  him,  and  the  prison  door  open  to  receive 
him.  What  else  keeps  him  from  sinking  utterly,  under  dis¬ 
couragements  in  this  case,  but  the  everlasting  arms  of  a  Media¬ 
tor  underneath  him,  and  that  he  relies  upon  the  great  Surety  ? 
Further,  they  may  have  a  weight  of  strong  lusts  pressing  them. 
They  have  a  body  of  death  upon  them.  Death  is  a  weight  that 
presses  the  soul  out  of  the  body.  A  leg  or  an  arm  of  death, 
if  I  may  so  speak,  would  be  a  terrible  load.  One  lively  lust 
will  sometimes  lie  so  heavy  on  a  child  of  God,  that  he  can  no 
more  remove  it  than  a  child  could  throw  a  giant  from  off  him. 
How  then  are  they  supported  under  a  whole  body  of  death  ? 
Their  support  is  from  the  root  that  bears  them,  from  the  ever¬ 
lasting  arm  that  is  underneath  them.  “  His  grace  is  sufficient 
for  them,”  2  Cor.  xii.  9.  The  great  stay  of  the  believer  is  not 
the  grace  of  God  within  him;  that  is  a  well  whose  streams 
sometimes  run  dry:  but  it  is  the  grace  of  God  without  him, 
the  grace  that  is  in  Jesus  Christ;  which  is  an  overflowing 
fountain,  to  which  the  believer  can  never  come  amiss.  For 
the  apostle  tells  us  in  the  same  verse,  it  is  “  the  power  of 
Christ.”  “Most  gladly  therefore,”  says  he,  “will  I  rather 
glory  in  my  infirmities,  that  the  power  of  Christ  may  rest  upon 
me,”  or  “  tabernacle  above  me,”  as  the  cloud  of  glory  did  on 
the  Israelites,  which  God  spread  for  a  covering,  or  shelter  to 
them  in  the  wilderness,  Psal.  cv.  39;  compare  Isa.  iv.  5,  6. 
So  that  the  believer  in  this  combat,  like  the  eagle,  first  flies 
aloft  by  faith,  and  then  comes  down  on  the  prey,  Psal.  xxxiv. 
5,  “  They  looked  to  him,  and  were  lightened.”  Finally,  they 
have  a  weight  of  weakness  and  wants  upon  them,  but  they 
“  cast  over  that  burden  on  the  Lord  ”  their  strength,  “  and  he 
sustains  them,”  Psal.  lv.  22.  With  all  their  wants  and  weak¬ 
ness  they  are  cast  upon  him ;  as  the  poor,  weak,  and  naked 
babe  coming  out  of  the  womb,  is  cast  into  the  lap  of  one  ap¬ 
pointed  to  take  care  of  it,  Psal.  xxii.  10.  Though  they  be  des¬ 
titute,  as  a  shrub  in  the  wilderness,  which  the  foot  of  every 
beast  may  tread  down,  the  Lord  will  regard  them,  Psal.  cii.  17. 
It  is  not  surprising,  that  the  weakest  plant  should  be  safe  in  a 
garden :  but  our  Lord  Jesus  Christ  is  a  hedge  for  protection  to 
his  weak  and  destitute  ones,  even  in  a  wilderness. 

Objection.  “  But  if  the  saints  be  so  supported,  how  is  it  that 
they  fall  so  often  under  temptations  and  discouragements?” 
Answer.  1.  How  low  soever  they  fall  at  any  time,  they  never 
fall  off;  and  that  is  a  great  matter.  They  “are  kept  by  the 
power  of  God  through  faith  unto  salvation,”  1  Pet.  i.  5.  Hypo¬ 
crites  may  fall,  so  as  to  fall  off,  and  fall  into  the  pit,  as  a  bucket 
falls  into  a  well  when  the  chain  breaks.  But,  though  the  child 
of  God  may  fall,  and  that  so  low  that  the  waters  go  over  his 


226 


BENEFITS  FLOWING  FROM  A  UNION  WITH 


head,  yet  there  is  still  a  bond  of  union  between  Christ  and  him  ; 
the  chain  is  not  broken;  he  will  not  go  to  the  ground;  he  will 
be  drawn  up  again,  Luke  xxii.  31,  32,  “And  the  Lord  said, 
Simon,  Simon,  Satan  hath  desired  to  have  you,  that  he  may  sift 
you  as  wheat;  but  I  have  prayed  for  thee,  that  thy  faith  fail 
not.”  2.  The  falls  of  the  saints  flow  from  their  not  improving 
their  union  with  Christ,  their  not  making  use  of  him  by  faith, 
for  staying  or  bearing  them  up,  Psal.  xxvii.  13,  “I  had  fainted, 
unless  I  had  believed.”  While  the  nurse  holds  the  child  in 
her  arms,  it  cannot  fall  to  the  ground ;  yet  if  the  unwary  child 
hold  not  by  her,  it  may  fall  backwards  in  her  arms,  to  its  great 
hurt.  Thus  David’s  fall  broke  his  bones,  Psal.  li.  8 ;  but  it  did 
not  break  the  bond  of  union  between  Christ  and  him :  the  Holy 
Spirit,  the  bond  of  that  union,  was  not  taken  from  him,  ver.  11. 

The  last  benefit  I  shall  name  is,  the  special  care  of  the  hus¬ 
bandman,  John  xv.  1,2,  “I  am  the  true  vine,  and  my  Father 
is  the  husbandman.  Every  branch  that  beareth  fruit,  he  purgeth 
it,  that  it  may  bring  forth  more  fruit.”  Believers,  by  virtue  of 
their  union  with  Christ,  are  the  objects  of  God’s  special  care 
and  providence.  Mystical  Christ  is  God’s  vine;  other  societies 
in  the  world  are  but  wild  olive  trees.  The  men  of  the  world 
are  but  God’s  out  field ;  the  saints  are  his  vineyard,  which  he 
has  a  special  property  in,  and  a  special  concern  for,  Cant.  viii. 
12,  “  My  vineyard,  which  is  mine,  is  before  me.”  He  that 
slumbers  not,  nor  sleeps,  is  the  keeper  of  it;  he  does  keep  it; 
lest  any  hurt  it,  he  will  keep  it  night  and  day:  he,  in  whose 
hand  is  the  dew  of  heaven,  will  water  it  every  moment,  Isa. 
xxvii.  3.  He  dresses  and  purges  it,  in  order  to  further  fruitful¬ 
ness,  John  xv.  2.  He  cuts  off  the  luxuriant  twigs,  that  mar 
the  fruitfulness  of  the  branch.  This  is  done,  especially  by  the 
word,  and  by  the  cross  or  afflictions;  the  saints  need  the  min¬ 
istry  of  the  word,  as  much  as  the  vineyard  needs  one  to  dress 
and  prune  the  vines,  1  Cor.  iii.  9,  “  We  are  labourers  together 
with  God ;  ye  are  God’s  husbandry,  ve  are  God’s  building.” 
And  they  need  the  cross  too,  1  Pet.  i.  6. 

Therefore,  if  we  were  to  reckon  the  cross  amongst  the  bene¬ 
fits  flowing  to  believers,  from  their  union  with  Christ,  I  judge 
that  we  should  not  reckon  amiss.  Sure  I  am,  in  their  suffer¬ 
ings,  they  “  suffer  with  him,”  Rom.  viii.  17.  The  assurances 
which  they  have  of  the  cross,  have  rather  the  nature  of  a  pro¬ 
mise,  than  of  a  threatening,  Psal.  lxxxix.  30 — 33,  “  If  his  chil¬ 
dren  forsake  my  law — then  will  I  visit  their  transgression  with 
the  rod,  and  their  iniquity  with  stripes.  Nevertheless,  my 
loving-kindness  will  I  not  utterly  take  from  him ;  nor  suffer  my 
faithfulness  to  fail.”  This  looks  like  a  tutor’s  engaging  to  a 
dying  father,  to  take  care  of  the  children  left  with  him;  and  to 
give  them  both  nurture  and  admonition  for  their  good.  The 


CHRIST. — CARE  OF  THE  HUSBANDMAN. 


227 


covenant  of  grace  truly  beats  the  spears  of  affliction  into  pruning 
hooks,  to  them  that  are  in  Christ,  Isa.  xxvii.  9,  “  By  this  there¬ 
fore  shall  the  iniquity  of  Jacob  be  purged,  and  this  is  all  the 
fruit  to  take  away  his  sin.”  Why  then  should  we  be  angry 
with  our  cross?  why  should  we  be  frightened  at  it?  The  be¬ 
liever  must  take  up  his  cross,  and  follow  his  leader,  the  Lord 
Jesus  Christ.  He  must  take  up  his  every  day’s  cross,  Luke 
ix.  23,  “  If  any  man  will  come  after  me,  let  him  deny  himself, 
and  take  up  his  cross  daily.”  Yea,  he  must  take  up  his  holy- 
day’s  cross  too,  Lam.  ii.  22,  “  Thou  hast  called,  as  in  a  solemn 
day,  my  terrors  round  about.”  The  Church  of  the  Jews  had  of 
a  long  time  many  a  pleasant  meeting  at  the,  temple,  on  solemn 
days,  for  the  worship  of  God;  but  they  got  a  solemnity  of  an¬ 
other  nature,  when  God  called  together,  about  the  temple  and 
city,  the  Chaldean  army,  that  burnt  the  temple,  and  laid  Jeru¬ 
salem  on  heaps.  And  as  the  Church  of  God  is  yet  militant  in 
this  lower  region,  how  can  it  be  but  the  clouds  will  return  after 
the  rain?  But  the  cross  of  Christ,  by  which  appellation  the 
saint’s  troubles  are  named,  is  a  kindly  name  to  the  believer. — 
It  is  a  cross  indeed;  not  to  the  believer’s  graces,  but  to  his  cor¬ 
ruptions.  The  hypocrite’s  seeming  graces  may  indeed  breathe 
out  their  last  on  a  cross,  as  those  of  the  stony-ground  hearers 
did,  Matt.  xiii.  6.  “When  the  sun”  of  persecution,  ver.  21, 
“  was  up,  they  were  scorched ;  and  because  they  had  no  root, 
they  withered  away.”  But  never  did  one  of  the  real  graces  in 
a  believer  die  upon  the  cross  yet.  Nay,  as  the  candle  shines 
brightest  in  the  night,  and  the  fire  burns  fiercest  in  intense  frost; 
so  the  believer’s  graces  are  commonly  most  vigorous  in  a  time 
of  trouble. 

There  is  a  certain  pleasure  and  sweetness  in  the  cross,  to  them 
who  have  their  senses  exercised  to  discern,  and  to  find  it  out. 
There  is  a  certain  sweetness  in  a  man’s  seeing  himself  upon  his 
trials  for  heaven,  and  standing  candidate  for  glory.  There  is  a 
pleasure  in  travelling  over  those  mountains,  where  the  Christian 
can  see  the  prints  of  Christ’s  own  feet,  and  the  footsteps  of  the 
flock,  who  have  been  there  before  him.  How  pleasant  is  it  to 
a  saint,  in  the  exercise  of  grace,  to  see  how  a  good  God  crosses 
his  corrupt  inclinations,  and  prevents  his  folly  !  How  sweet  is  it 
to  behold  these  thieves  upon  the  cross!  How  refined  a  pleasure 
is  there  in  observing  how  God  draws  away  provision  from  un¬ 
ruly  lusts,  and  so  pinches  them,  that  the  Christian  may  get  them 
governed  !  Of  a  truth,  there  is  a  paradise  within  this  thorn 
hedge.  Many  a  time  the  people  of  God  are  in  bonds;  which 
are  never  loosed,  till  they  be  bound  with  cords  of  affliction. 
God  takes  them,  and  throws  them  into  a  fiery  furnace,  that 
burns  off  their  bonds ;  and  then,  like  the  three  children,  Dan. 
iii.  25,  they  are  loose,  walking  in  the  midst  of  the  fire.  God 


228  BENEFITS  FLOWING  FROM  A  UNION  WITH 

gives  his  children  a  potion,  with  one  bitter  ingredient;  if  that 
will  not  work  upon  them,  he  will  put  in  a  second,  a  third,  and 
so  on,  as  there  is  need,  that  they  may  work  together,  for  their 
good,  Rom.  viii.  28.  With  cross  winds  he  hastens  them  to 
their  harbour.  They  are  often  found  in  such  ways,  as  that  the 
cross  is  the  happiest  foot  they  can  meet  with :  and  well  may 
they  salute  it,  as  David  did  Abigail,  saying,  “  Blessed  be  the 
Lord  God  of  Israel,  which  sent  thee  this  day  to  meet  me,” 
1  Sam.  xxv.  32.  Wordly  things  are  often  such  a  load  to  the 
Christian,  that  he  moves  but  very  slowly  heavenward.  God 
sends  a  wind  of  trouble  that  blows  the  burden  off  the  man’s 
back;  he  then  walks  more  speedily  on  his  way;  after  God  has 
drawn  some  gilded  earth  from  him,  that  was  drawing  his  heart 
away  from  God,  Zeph.  iii.  12,  “  I  will  also  leave  in  the  midst 
of  thee,  an  afflicted  and  poor  people,  and  they  shall  trust  in  the 
name  of  the  Lord.”  It  was  an  observation  of  a  Heathen  moral¬ 
ist,  that  “  no  history  makes  mention  of  any  man,  who  has  been 
made  better  by  riches.”  I  doubt  whether  our  modern  histories 
can  supply  the  defect  of  ancient  histories  in  this  point.  But 
sure  I  am,  many  have  been  the  worse  for  riches  ;  thousands  have 
been  hugged  to  death,  in  the  embraces  of  a  smiling  world;  and 
many  good  men  have  got  wounds  from  outward  prosperity,  that 
must  be  cured  by  the  cross.  I  remember  to  have  read  of  one, 
who  having  an  imposthume  in  his  breast,  had  in  vain  used  the 
help  of  physicians  :  but  being  wounded  with  a  sword,  the  im¬ 
posthume  broke;  and  his  life  was  saved  by  that  accident,  which 
threatened  immediate  death.  Often  have  spiritual  imposthumes 
gathered  in  the  breasts  of  God’s  people,  in  time  of  outward 
prosperity,  and  been  thus  broken  and  discussed  by  the  cross. 
It  is  kindly  for  believers  to  be  healed  by  stripes ;  although  they 
are  usually  so  weak  as  to  cry  out  for  fear  at  the  sight  of  the 
pruning  hook,  as  if  it  were  the  destroying  axe;  and  to  think  that 
the  Lord  is  coming  to  kill  them,  when  he  is  indeed  coming  to 
cure  them. 

I  shall  now  conclude,  addressing  myself  in  a  few  words,  first 
to  saints,  and  next  to  sinners. 

I.  To  you  that  are  saints,  I  say, 

First,  Strive  to  obtain  and  keep  up  actual  communion  and 
fellowship  with  Jesus  Christ;  that  is,  to  be  still  deriving  fresh 
supplies  of  grace,  from  the  fountain  thereof  in  him,  by  faith : 
making  suitable  returns  of  them,  in  the  exercise  of  grace  and 
holy  obedience.  Beware  of  estrangement  between  Christ  and 
your  souls.  If  it  has  got  in  already,  which  seems  to  be  the  case 
of  many  in  this  day,  endeavour  to  get  it  removed.  There  are 
multitudes  in  the  world  that  slight  Christ,  though  you  should 
not  slight  him :  many  that  looked  fair  for  heaven  have  turned 
their  backs  upon  him.  The  warm  sun  of  outward  peace  and 


CHRIST. - DUTY  OF  SAINTS  SO  UNITED. 


229 


prosperity,  has  caused  some  to  cast  their  cloak  of  religion  from 
them,  who  held  it  fast  when  the  wind  of  trouble  was  blowing 
upon  them:  and  “  will  you  also  go  away  ?”  John  vi.  67.  The 
basest  ingratitude  is  stamped  on  your  slighting  of  communion 
with  Christ,  Jer.  ii.  31,  “  Have  I  been  a  wilderness  unto  Israel: 
a  land  of  darkness  ?  Wherefore  say  my  people,  We  are  lords, 
we  will  come  no  more  unto  thee?”  Oh!  beloved,  “Is  this 
your  kindness  to  your  friend?”  It  is  unbecoming  any  wife  to 
slight  converse  with  her  husband,  but  her  especially  who  was 
taken  from  a  prison  or  a  dunghill,  as  you  were,  by  your  Lord. 
But  remember,  I  pray  you,  this  is  a  very  ill  chosen  time  to  live 
at  a  distance  from  God:  it  is  a  time  in  which  divine  providence 
frowns  upon  the  land  we  live  in;  the  clouds  of  wrath  are 
gathering,  and  are  thick  above  our  heads.  It  is  not  a  time  for 
you  to  be  out  of  your  chambers,  Isa.  xxvi.  20.  They  that  now 
are  walking  most  closely  with  God,  may  have  enough  to  do  to 
stand  when  the  trial  comes :  how  hard  will  it  be  for  others  then, 
who  are  like  to  be  surprised  with  troubles,  when  guilt  is  lying 
on  their  consciences  unremoved!  To  be  awakened  out  of  a 
sound  sleep,  and  cast  into  a  raging  sea,  as  Jonah  was,  will  be  a 
fearful  trial.  To  feel  trouble  before  we  see  it  coming,  to  be  past 
hope  before  we  have  any  fear,  is  a  very  sad  case.  Wherefore 
break  down  your  idols  of  jealousy,  mortify  these  lusts,  these 
irregular  appetites  and  desires,  that  have  stolen  away  your 
hearts,  and  left  you  like  Sampson,  without  his  hair,  and  say, 
“  I  will  go  and  return  to  my  first  husband ;  for  then  was  it  bet¬ 
ter  with  me  than  now,”  Hos.  ii.  7. 

Secondly,  Walk  as  becomes  those  that  are  united  to  Christ. 
Evidence  your  union  with  him  by  “  walking  as  he  also  walk¬ 
ed,”  1  John  ii.  6.  If  you  be  brought  from  under  the  power  of 
darkness,  let  your  light  shine  before  men.  “  Shine  as  lights  in 
the  world,  holding  forth  the  word  of  life ;”  as  the  lanthorn  holds 
the  candle,  which  being  in  it,  shines  through  it,  Phil.  ii.  15,  16. 
Now  that  you  profess  Christ  to  be  in  you,  let  his  image  shine 
forth  in  your  conversation,  and  remember  that  the  business  of 
your  lives  is  to  prove,  by  practical  arguments,  what  you  pro¬ 
fess. 

1.  You  know  the  character  of  a  wife,  “  She  that  is  married, 
caretli  how  she  may  please  her  husband.” — Go  you  and  do 
likewise ;  “  walk  worthy  of  the  Lord  unto  all  pleasing,”  Col. 
i.  10.  This  is  the  great  business  of  life  ;  you  must  please  him, 
though  it  should  displease  all  the  world.  What  he  hates  must 
be  hateful  to  you,  because  he  hates  it.  Whatever  lusts  come 
in  suit  of  your  hearts,  deny  them,  seeing  the  grace  of  God  has 
appeared,  teaching  us  so  to  do,  and  you  are  joined  to  the 
Lord. — Let  him  be  a  covering  to  your  eyes  ;  for  you  have  not 
your  choice  to  make,  it  is  made  already ;  and  you  must  not 


230 


EENEFITS  FLOWING  FROM  A  UNION 


dishonour  your  head.  A  man  takes  care  of  his  feet,  because, 
if  he  catch  cold  there,  it  flies  up  to  his  head. — “Shall  I  then 
take  the  members  of  Christ,  and  make  them  the  members  of  a 
harlot?  God  forbid,”  says  the  apostle,  1  Cor.  vi.  15.  Wilt 
thou  take  that  heart  of  thine,  which  is  Christ’s  dwelling  place, 
and  lodge  his  enemies  there?  Wilt  thou  take  that  body,  which 
is  his  temple,  and  defile  it,  by  using  the  members  thereof  as 
instruments  of  sin  ? 

2.  Be  careful  to  bring  forth  fruit,  and  much  fruit.  The 
branch  well  laden  with  fruit,  is  the  glory  of  the  vine,  and  of 
the  husbandman  too,  John  xv.  8,  “  Herein  is  my  Father  glori¬ 
fied,  that  ye  bear  much  fruit;  so  shall  ye  be  my  disciples.”  A 
barren  tree  stands  safer  in  a  wood,  than  in  an  orchard ;  and 
branches  in  Christ,  that  bring  not  forth  fruit,  will  be  taken 
away,  and  cast  into  the  fire. 

3.  Be  heavenly  minded,  and  maintain  a  holy  contempt  of 
the  world.  You  are  united  to  Christ,  he  is  your  head  and  hus¬ 
band,  and  is  in  heaven  ;  wherefore  your  hearts  should  be  there 
also,  Col.  iii.  1,  “If  ye  then  be  risen  with  Christ,  seek  those 
things  which  are  above,  where  Christ  sitteth  on  the  right  hand 
of  God.”  Let  the  serpent’s  seed  go  on  their  belly,  and  eat  the 
dust  of  this  earth :  but  let  the  members  of  Christ  be  ashamed 
to  bow  down,  and  feed  with  them. 

4.  Live  and  act  dependently,  depending  by  faith  on  Jesus 
Christ.  That  which  grows  on  its  own  root,  is  a  tree,  not  a 
branch.  It  is  of  the  nature  of  a  branch,  to  depend  on  the  stock 
for  all,  and  to  derive  all  its  sap  from  thence.  Depend  on  him 
for  life,  light,  strength,  and  all  spiritual  benefits,  Gal.  ii.  20, 
“  I  live,  yet  not  I,  but  Christ  liveth  in  me;  and  the  life  which 
I  now  live  in  the  flesh,  I  live  by  the  faith  of  the  Son  of  God.” 
For  this  cause,  in  the  mystical  union,  strength  is  united  to 
weakness,  that  death  and  earth  may  amount  up  on  borrowed 
wings.  Depend  on  him  for  temporal  benefits  also;  Matt.  vi. 
2,  “  Give  us  this  day  our  daily  bread.”  If  we  have  trusted 
him  with  our  eternal  concerns,  let  us  be  ashamed  to  distrust 
him  in  the  matter  of  our  provision  in  the  world. 

Lastly ,  Be  of  a  meek  disposition,  and  a  uniting  temper  with 
the  fellow  members  of  Christ’s  body,  as  being  united  to  the 
meek  Jesus,  the  blessed  centre  of  union. — There  is  a  prophecy, 
to  this  purpose  concerning  the  kingdom  of  Christ,  Isa.  xi.  6, 
“The  wolf  shall  dwell  with  the  lamb;  and  the  leopard  shall 
lie  down  with  the  kid.”  It  is  an  allusion  to  the  beasts  in 
Noah’s  ark.  The  beasts  of  prey,  that  were  wont  to  kill  and 
devour  others,  when  once  they  came  into  the  ark,  lay  down  in 
peace  with  them  :  the  lamb  was  in  no  hazard  by  the  wolf  there, 
nor  the  kid  by  the  leopard.  There  was  a  beautiful  accomplish¬ 
ment  of  it  in  the  primitive  church,  Acts  iv.  32,  “And  the  mul- 


WITH  CHRIST. — SINNERS  PARTAKE  NOT  OF  THEM. 


231 


titude  of  them  that  believed,  were  of  one  heart  and  of  one  soul.” 
And  this  prevails  in  all  the  members  of  Christ,  according  to 
the  measure  of  the  grace  of  God  in  them.  Man  is  born  naked: 
he  comes  naked  into  this  world,  as  if  God  designed  him  for  the 
picture  of  peace;  and  surely,  when  he  is  born  again,  he  comes 
not  into  the  new  world  of  grace  with  claws  to  tear,  a  sword  to 
wound,  and  a  fire  in  his  hand  to  burn  up  his  fellow  members 
in  Christ,  because  they  cannot  see  with  his  light.  Oh!  it  is 
sad  to  see  Christ’s  lilies  as  thorns  in  one  another’s  sides, 
Christ’s  lambs  devouring  one  another  like  lions,  and  God’s 
diamonds  cutting  one  another:  yet  it  must  be  remembered,  that 
sin  is  no  proper  cement  for  the  members  of  Christ,  though 
Herod  and  Pontius  Pilate  may  be  made  friends  that  way.  The 
apostle’s  rule  is  plain,  Heb.  xii.  14,  “Follow  peace  with  all 
men,  and  holiness.”  To  follow  peace  no  further  than  our 
humour,  credit,  and  such  like  things  will  allow  us,  is  too  short: 
to  pursue  it  further  than  holiness  allows  us,  that  is,  conformity 
to  the  Divine  will,  is  too  far.  Peace  is  precious  yet  it  may  be 
bought  too  dear ;  wherefore  we  must  rather  want  it,  than  pur¬ 
chase  it  at  the  expense  of  truth  or  holiness.  But  otherwise  it 
cannot  be  bought  too  dear:  and  it  will  always  be  precious  in 
the  eyes  of  the  sons  of  peace. 

II.  And  now,  sinners,  what  shall  I  say  to  you?  I  have  given 
you  some  view  of  the  privileges  of  those  in  the  state  of  grace. 
You  have  seen  them  afar  off;  but,  alas,  they  are  not  yours,  be¬ 
cause  you  are  not  Christ’s.  The  sinfulness  of  an  unregenerate 
state  is  yours ;  and  the  misery  of  it  is  yours  also  :  you  have  nei¬ 
ther  part  nor  lot  in  this  matter.  The  guilt  of  all  your  sins  lies 
upon  you ;  you  have  no  part  in  the  righteousness  of  Christ. 
There  is  no  peace  to  you,  no  peace  with  God,  no  true  peace  of 
conscience  :  for  you  have  no  saving  interest  in  the  great  peace¬ 
maker.  You  are  none  of  God’s  family:  the  adoption  we  spoke 
of,  belongs  not  to  you.  You  have  no  part  in  the  Spirit  of  sanc¬ 
tification  ;  and,  in  one  word,  you  have  no  inheritance  among 
them  that  are  sanctified.  All  1  can  say  to  you  in  this  matter,  is, 
that  the  case  is  not  desperate,  they  may  yet  be  yours,  Rev.  iii. 
20,  “  Behold,  I  stand  at  the  door  and  knock;  if  any  man  hear 
my  voice,  and  open  the  door,  I  will  come  in  to  him,  and  will  sup 
with  him,  and  he  with  me.”  Heaven  is  proposing  a  union  with 
earth  still;  the  potter  is  making  suit  to  his  own  clay;  and  the 
gates  of  the  city  of  refuge  are  not  yet  closed.  O  that  we  could 
compel  you  to  come  in.  Thus  far  of  the  state  of  grace. 


232 


STATE  IV. 

THE  ETERNAL  STATE;  OR,  STATE  OF  CONSUMMATE 

HAPPINESS  OR  MISERY. 


HEAD  I. 

DEATH. 

For  I  know  that  thou  wilt  bring-  me  to  death,  and  to  the  house  appointed 

for  all  living. — Job  xxx.  23. 

1  come  now  to  discourse  of  man’s  eternal  state,  into  which  he 
enters  by  death.  Of  this  entrance  Job  takes  a  solemn,  serious 
view,  in  the  words  of  the  text,  which  contain  a  general  truth, 
and  a  particular  application  of  it.  The  general  truth  is  supposed : 
namely,  that  all  men  must,  by  death,  remove  out  of  this  world; 
they  must  die.  But  whither  must  they  go  ?  They  must  go  to 
the  house  appointed  for  all  living ;  to  the  grave,  that  darksome, 
gloomy,  solitary  house,  in  the  land  of  forgetfulness.  Wherever 
the  body  is  laid  up  till  the  resurrection,  thither,  as  to  a  dwelling 
house,  death  brings  us  home.  While  we  are  in  the  body,  we 
are  but  in  a  lodging  house,  in  an  inn  on  our  way  homeward. 
When  we  come  to  our  grave,  we  come  to  our  home,  our  long 
home,  Eccl.  xii.  5.  All  living  must  be  inhabitants  of  this  house, 
good  and  bad,  old  and  young.  Man’s  life  is  a  stream,  running 
into  death’s  devouring  deeps.  They  who  now  live  in  palaces, 
must  quit  them,  and  go  home  to  this  house ;  and  they  who  have 
not  where  to  lay  their  heads,  shall  thus  have  a  house  at  length. 
It  is  appointed  for  all,  by  him  whose  counsel  shall  stand.  This 
appointment  cannot  be  shifted  ;  it  is  a  law  which  mortals  cannot 
transgress.  Job’s  application  of  this  general  truth  to  himself,  is 
expressed  in  these  words,  “  I  know  that  thou  wilt  bring  me  to 
death,”  &c.  He  knew  that  he  must  meet  with  death;  that  his 
soul  and  body  behoved  to  part ;  that  God,  who  had  set  the  time, 
would  certainly  see  it  kept.  Sometimes  Job  was  inviting  death 
to  come  to  him,  and  carry  him  home  to  its  house ;  yea,  he  was 
in  hazard  of  running  to  it,  before  the  time :  Job.  vii.  15,  “  My 
soul  chooseth  strangling  and  death,  rather  than  my  life.”  But 
here  he  considers  God  would  bring  him  to  it;  yea,  bring  him 
back  to  it,  as  the  word  imports.  Whereby  he  seems  to  intimate, 
that  we  have  no  life  in  this  world,  but  as  runaways  from  death, 
which  stretches  out  its  cold  arms,  to  receive  us  from  the  womb: 


CERTAINTY  OF  DEATH. 


233 


but  though  we  do  then  narrowly  escape  its  clutches,  we  cannot 
escape  long;  we  shall  be  brought  back  again  to  it.  Job  knew 
this;  he  had  laid  his  account  with  it,  and  was  looking  for  it. 

Doctrine ,  All  must  die.  Although  this  doctrine  be  confirmed 
by  the  experience  of  all  former  generations,  ever  since  Abel  en¬ 
tered  into  the  house  appointed  for  all  living;  and  though  the 
living  know  that  they  shall  die ;  yet  it  is  needful  to  discourse 
of  the  certainty  of  death,  that  it  may  be  impressed  on  the  mind 
and  duly  considered. 

Wherefore  consider,  First,  There  is  an  unalterable  statute 
of  death  under  which  men  are  concluded.  “  It  is  appointed 
unto  men  once  to  die,”  Heb.  ix.  27.  It  is  laid  up  for  them,  as 
parents  lay  up  for  their  children :  they  may  look  for  it,  and 
cannot  miss  it ;  seeing  God  has  designed  and  reserved  it  for 
them.  There  is  no  peradventure  in  it;  “  we  must  needs  die,” 
2  Sam.  xiv.  14,  Though  some  men  will  not  hear  of  death,  yet 
every  man  must  see  death,  Psal.  Ixxxix.  48.  Death  is  a  cham¬ 
pion  all  must  grapple  with:  we  must  enter  the  lists  with  it,  and 
it  will  have  the  mastery,  Eccles.  viii.  8,  “  There  is  no  man 
that  hath  power  over  the  spirit,  to  retain  the  spirit;  neither  hath 
he  power  in  the  day  of  death.”  They  indeed  who  are  found 
alive  at  Christ’s  coming,  shall  all  be  changed,  1  Cor.  xv.  51. 
But  that  change  will  be  equivalent  to  death,  will  answer  the 
purposes  of  it.  All  other  persons  must  go  the  common  road, 
the  way  of  all  flesh.  Secondly,  Let  us  consult  daily  observa¬ 
tion.  Every  man  “  seeth  that  wise  men  die,  likewise  the  fool 
and  brutish  person,”  Psal.  xlix.  10.  There  is  room  enough, 
on  this  earth,  for  us ;  notwithstanding  the  multitudes  that  were 
upon  it  before  us;  they  are  gone  to  make  room  for  us:  as  we 
must  depart  to  leave  room  for  others.  It  is  long  since  death  be¬ 
gan  to  transport  men  into  another  world,  and  vast  shoals  or 
multitudes  are  gone  thither  already:  yet  the  trade  is  going  on 
still ;  death  is  carrying  off  new  inhabitants  daily,  to  the  house 
appointed  for  all  living.  Who  could  ever  hear  the  grave  say, 
It  is  enough  ?  Long  has  it  been  getting,  but  still  it  asks.  This 
world  is  like  a  great  fair  or  market,  where  some  are  coming  in, 
others  going  out;  while  the  assembly  that  is  in  it  is  confused, 
and  the  most  part  know  not  wherefore  they  are  come  together : 
or,  like  a  town  situated  on  the  road  to  a  great  city,  through 
which  some  travellers  have  past,  some  are  passing,  while  others 
are  only  coming  in,  Eccles.  i.  4,  “  One  generation  passeth 
away,  and  another  generation  cometh :  but  the  earth  abidetli  for 
ever.”  Death  is  an  inexorable,  irresistible  messenger,  who 
cannot  be  diverted  from  executing  his  orders  by  the  force  of  the 
mighty,  the  bribes  of  the  rich,  the  entreaties  of  the  poor.  It 
does  not  reverence  the  hoary  head,  nor  pity  the  harmless  babe. 
The  bold  and  daring  cannot  outbrave  it;  nor  can  the  faint- 


234 


CERTAINTY  OF  DEATH. 


hearted  obtain  a  discharge  in  this  war.  Thirdly ,  The  human 
body  consists  of  perishing  principles,  Gen.  iii.  19,  “Dust  thou 
art,  and  unto  dust  shalt  thou  return.”  The  strongest  are  but 
brittle  earthen  vessels,  easily  broken  in  shivers.  The  soul  is 
but  meanly  housed,  while  in  this  mortal  body,  which  is  not  a 
house  of  stone,  but  a  house  of  clay  ;  the  mud  walls  cannot  but 
moulder  away ;  especially  seeing  the  foundation  is  not  on  a  rock, 
but  in  the  dust ;  they  are  crushed  before  the  moth,  though  this 
insect  be  so  tender  that  the  gentle  touch  of  a  finger  will  despatch 
it,  Job.  iv.  19.  These  principles  are  like  gunpowder;  a  very 
small  spark  lighting  on  them,  will  set  them  on  fire,  and  blowup 
the  house:  the  stone  of  a  raisin,  or  a  hair  in  milk,  having  choked 
men,  and  laid  the  house  of  clay  in  the  dust.  If  we  consider 
the  frame  and  structure  of  our  bodies,  how  fearfully  and  won¬ 
derfully  we  are  made :  and  on  how  regular  and  exact  a  motion 
of  the  fluids,  and  balance  of  humours,  our  life  depends ;  and 
that  death  has  as  many  doors  to  enter  in  by,  as  the  body  has 
pores ;  and  if  we  compare  the  soul  and  body  together,  we  may 
justly  reckon  there  is  somewhat  more  astonishing  in  our  life, 
than  in  our  death;  and  that  it  is  more  strange,  to  see  dust  walk¬ 
ing  up  and  down  on  the  dust,  than  lying  down  in  it.  Though 
the  lamp  of  our  life  be  not  violently  blown  out,  yet  the  flame 
must  go  out  at  length  for  want  of  oil.  What  are  those  distem¬ 
pers  and  diseases  which  we  are  liable  to,  but  death’s  harbingers, 
that  come  to  prepare  his  way?  They  meet  us,  as  soon  as  we 
set  our  foot  on  earth,  to  tell  us  at  our  entry,  that  we  do  but 
come  into  the  world  to  go  out  again.  Nevertheless,  some  are 
snatched  away  in  a  moment,  without  being  warned  by  sickness 
or  disease.  Fourthly,  We  have  sinful  souls,  and  therefore  have 
dying  bodies;  death  follows  sin,  as  the  shadow  follows  the  body. 
The  wicked  must  die,  by  virtue  of  the  threatening  of  the  cove¬ 
nant  of  works,  Gen.  ii.  17,  “In  the  day  that  thou eatest thereof, 
thou  shalt  surely  die.”  And  the  godly  must  die  too ;  that  as 
death  entered  by  sin,  sin  may  go  out  by  death.  Christ  has 
taken  away  the  sting  of  death,  as  to  them;  though  he  has  not  as 
yet  removed  death  itself.  Wherefore,  though  it  fasten  on  them, 
as  the  viper  did  on  Paul’s  hand,  it  shall  do  them  no  harm;  but 
because  the  leprosy  of  sin  is  in  the  walls  of  the  house,  it  must 
be  broken  down,  and  all  the  materials  thereof  carried  forth. 
Lastly ,  Man’s  life  in  this  world,  according  to  the  Scripture  ac¬ 
count  of  it,  is  but  a  few  degrees  removed  from  death.  The 
Scripture  represents  it  as  a  vain  and  empty  thing,  short  in  its 
continuance,  and  swift  in  its  passing  away. 

First ,  Man’s  life  is  a  vain  and  empty  thing:  while  it  is,  it 
vanishes  away;  and  lo!  it  is  not.  Job  vii.  6,  “  My  days  are 
vanity.”  If  we  suspect  afflicted  Job  of  partiality  in  this  mat¬ 
ter,  hear  the  wise  and  prosperous  Solomon’s  character  of  the 


man’s  life  is  vanity. 


235 


days  of  his  life,  Eccles.  vii.  15,  “  All  things  have  I  seen  in  the 
days  of  my  vanity,”  that  is,  my  vain  days.  Moses,  who  was 
a  very  active  man,  compares  our  days  to  a  sleep,  Psal.  xc.  5, 
“They  are  as  a  sleep,”  which  is  not  noticed  till  it  be  ended. 
The  resemblance  is  just:  few  men  have  right  apprehensions  of 
life,  until  death  awaken  them  ;  then  we  begin  to  know  that  we 
were  living.  “  We  spend  our  years  as  a  tale  that  is  told,”  ver.  9. 
When  an  idle  tale  is  telling,  it  may  affect  a  little;  but  when  it  is 
ended,  it  is  forgot:  and  so  is  a  man  forgotten,  when  the  fable  of 
his  life  is  ended.  It  is  as  a  dream,  or  a  vision  of  the  night,  in 
which  there  is  nothing  solid;  when  one  awakes,  all  vanishes; 
Job  xx.  8,  “  He  shall  fly  away  as  a  dream,  and  shall  not  be 
found;  yea,  he  shall  be  chased  away  as  a  vision  of  the  night.” 
It  is  but  a  vain  show  or  image ;  Psal.  xxxix.  6,  “  Surely  every 
man  walketh  in  a  vain  show.”  Man,  in  this  world,  is  but  as  it 
were  a  walking  statue:  his  life  is  but  an  image  of  life,  there  is 
so  much  of  death  in  it. 

If  we  look  on  our  life,  in  the  several  periods  of  it,  we  shall 
find  it  a  heap  of  vanities.  “  Childhood  and  youth  are  vanity,” 
Eccles.  xi.  10.  We  come  into  the  world  the  most  helpless  of 
all  animals  :  young  birds  and  beasts  can  do  something  for  them¬ 
selves,  but  infant  man  is  altogether  unable  to  help  himself.  Our 
childhood  is  spent  in  pitiful  trifling  pleasures,  which  become  the 
scorn  of  our  after  thoughts.  Youth  is  aflower  that  soon  withers, 
a  blossom  that  quickly  falls  off;  it  is  a  space  of  time  in  which 
we  are  rash,  foolish,  and  inconsiderate,  pleasing  ourselves  with 
a  variety  of  vanities,  and  swimming  as  it  were  through  a  flood 
of  them.  But  ere  we  are  aware,  it  is  past ;  and  we  are  in  mid¬ 
dle  age,  encompassed  with  a  thick  cloud  of  cares,  through  which 
we  must  grope:  and  finding  ourselves  beset  with  pricking  thorns 
of  difficulties,  through  them  we  must  force  our  way,  to  accom¬ 
plish  the  projects  and  contrivances  of  our  riper  thoughts.  The 
more  we  solace  ourselves  in  any  earthly  enjoyment  we  attain  to, 
the  more  bitterness  do  we  find  in  parting  with  it.  Then  comes 
old  age,  attended  with  its  own  train  of  infirmities,  labour,  and 
sorrow,  Psal.  xc.  10,  and  sets  us  down  next  door  to  the  grave. 
In  a  word,  “  All  flesh  is  grass,”  Isa.  xl.  6.  Every  stage  or 
period  in  life  is  vanity.  “  Man  at  his  best  state,”  his  middle 
age,  when  the  heat  of  youth  is  spent,  and  the  sorrows  of  old 
age  have  not  yet  overtaken  him,  “  is  altogether  vanity,”  Psal. 
xxxix.  5.  Death  carries  off  some  in  the  bud  of  childhood, 
others  in  the  blossom  of  youth,  and  others  when  they  are  come 
to  their  fruit;  few  are  left  standing,  till,  like  ripe  corn,  they  for¬ 
sake  the  ground :  all  die  one  time  or  other. 

Secondly ,  Man’s  life  is  a  short  thing;  it  is  not  only  a  vanity, 
but  a  short  lived  vanity.  Consider,  First ,  How  the  life  of  man 
is  reckoned  in  the  Scriptures.  It  was  indeed  sometimes  reckoned 


236 


man’s  life  is  vanity. 


by  hundreds  of  years:  but  no  man  ever  arrived  at  a  thousand, 
which  yet  bears  no  proportion  to  eternity.  Now  hundreds  are 
brought  down  to  scores;  threescore  and  ten,  or  fourscore,  is  its 
utmost  length,  Psal.  xc.  10.  But  few  men  arrive  at  that  length 
of  life.  Death  does  but  rarely  wait,  till  men  be  bowing  down, 
by  reason  of  age,  to  meet  the  grave.  Yet,  as  if  years  were  too 
big  a  word  for  such  a  small  thing  as  the  life  of  man  on  earth, 
we  find  it  counted  by  months,  Job  xiv.  5,  “  The  number  of  his 
months  are  with  thee.”  Our  course,  like  that  of  the  moon,  is 
run  in  a  little  time:  we  are  always  waxing  or  waning,  till  we 
disappear.  But  frequently  it  is  reckoned  by  days ;  and  these 
but  few,  Job  xiv.  1,  “  Man,  that  is  born  of  a  woman,  is  of  few 
days.”  Nay,  it  is  but  one  day  in  Scripture  account;  and  that 
a  hireling’s  day,  who  will  precisely  observe  when  his  day  ends, 
and  give  over  his  work,  ver.  6,  “  Till  he  shall  accomplish  as 
an  hireling  his  day.”  Yea,  the  Scripture  brings  it  down  to  the 
shortest  space  of  time,  and  calls  it  a  moment,  2  Cor.  iv.  17, 
“  Our  light  affliction”  though  it  last  all  our  life  long,  “  is  but 
for  a  moment.”  Elsewhere  it  is  brought  down  yet  to  a  lower 
pitch,  further  than  which  one  cannot  carry  it,  Psal.  xxxix.  5, 
“  Mine  age  is  as  nothing  before  thee.”  Agreeable  to  this,  Solo¬ 
mon  tells  us,  Eccles.  iii.  2,  “  There  is  a  time  to  be  born,  and  a 
time  to  die;”  but  makes  no  mention  of  a  time  to  live,  as  if 
our  life  were  but  a  skip  from  the  womb  to  the  grave.  Secondly , 
Consider  the  various  similitudes  by  which  the  Scripture  repre¬ 
sents  the  shortness  of  man’s  life.  Hear  Hezekiah,  Isa.  xxxviii. 
12,  “  Mine  age  is  departed,  and  is  removed  from  me  as  a  shep¬ 
herd’s  tent;  I  have  cut  off  like  a  weaver  my  life.”  The  shep¬ 
herd’s  tent  is  soon  removed ;  for  the  flocks  must  not  feed  long 
in  one  place :  such  is  a  man’s  life  on  this  earth,  quickly  gone. 
It  is  a  web  which  he  is  incessantly  working ;  he  is  not  idle  so 
much  as  for  one  moment;  in  a  short  time  it  is  wrought,  and 
then  it  is  cut  off.  Every  breathing  is  a  thread  in  this  web ; 
when  the  last  breath  is  drawn,  the  web  is  woven  out;  he  ex¬ 
pires,  and  then  it  is  cut  off,  he  breathes  no  more.  Man  is  like 
grass,  and  like  a  flower,  Isa.  xl.  6.  “  All  flesh,”  even  the 

strongest  and  most  healthy  flesh,  “  is  grass,  and  all  the  goodliness 
thereof  is  as  the  flower  of  the  field.”  The  grass  is  flourishing 
in  the  morning;  but,  in  the  evening,  being  cut  down  by  the 
mowers,  it  is  withered :  so  man  sometimes  is  walking  up  and 
down  at  ease  in  the  morning,  and  in  the  evening  is  lying  a 
corpse,  being  struck  down  by  a  sudden  blow,  with  one  or  other 
of  death’s  weapons.  The  flower,  at  best,  is  but  a  wTeak  and 
tender  thing,  of  short  continuance,  wherever  it  grows :  but  ob¬ 
serve,  man  is  not  compared  to  the  flower  of  the  garden ;  but  to 
the  flower  of  the  field,  which  the  foot  of  every  beast  may  tread 
down  at  any  time.  Thus  is  our  life  liable  to  a  thousand  acci- 


man’s  life  is  vanity. 


237 


dents  every  day,  any  of  which  may  cut  us  off.  But  though  wre 
should  escape  all  these,  yet  at  length  this  grass  withers,  this 
flower  fades  of  itself.  It  is  carried  off,  “  as  the  cloud  is  con¬ 
sumed,  and  vanisheth  away,”  Job.  vii.  9.  It  looks  big  as  the 
morning  cloud,  which  promises  great  things,  and  raises  the  ex¬ 
pectation  of  the  husbandman;  but  the  sun  rises,  and  the  cloud  is 
scattered;  death  comes,  and  man  vanishes.  The  apostle  James 
proposes  the  question,  “What  is  your  life  ?”  chapter  iv.  14. 
Hear  his  answer,  “  It  is  even  a  vapour  that  appeareth  for  a  little 
time,  and  then  vanisheth  away.”  It  is  frail,  uncertain,  and 
lasteth  not.  It  is  as  smoke,  which  goes  out  of  the  chimney,  as 
if  it  would  darken  the  face  of  the  heavens;  but  quickly  it  is 
scattered,  and  appears  no  more :  thus  goes  man’s  life,  and 
“  where  is  he?”  It  is  a  wind,  Job  vii.  7,  “  O  remember  that 
my  life  is  wind.”  It  is  but  a  passing  blast,  a  short  puff,  “  a 
wind  that  passeth  away,  and  cometh  not  again,”  Psal.  lxxviii. 
39.  Our  breath  is  in  our  nostrils,  as  it  were,  always  upon  the 
wing  to  depart;  ever  passing  and  repassing,  like  a  traveller,  until 
it  go  away,  not  to  return  till  the  heavens  be  no  more. 

Lastly,  Man’s  life  is  a  swift  thing;  not  only  a  passing,  but 
a  flying  vanity.  Have  you  not  observed  how  swiftly  a  sha¬ 
dow  has  run  along  the  ground,  in  a  cloudy  and  windy  day, 
suddenly  darkening  the  places  beautified  before  with  the  beams 
of  the  sun,  but  as  suddenly  disappearing?  Such  is  the  life  of 
man  on  the  earth,  for  “  he  fleeth  as  a  shadow,  and  continueth 
not,”  Job  xiv.  2.  A  weaver’s  shuttle  is  very  swift  in  its 
motion ;  in  a  moment  it  is  thrown  from  one  side  of  the  web  to 
the  other;  yet  “  our  days  are  swifter  than  a  weaver’s  shuttle,” 
chap.  vii.  6.  How  quickly  is  man  tossed  through  time,  into 
-eternity!  See  how  Job  describes  the  swiftness  of  the  time  of 
life,  chap.  ix.  25,  26,  “  Now  my  days  are  swifter  than  a  post; 
they  flee  away,  they  see  no  good.  They  are  passed  away  as 
the  swift  ships;  as  the  eagle  that  hasteth  to  the  prey.”  He 
compares  his  days  with  a  post,  a  foot-post;  a  runner,  who  runs 
speedily  to  carry  tidings,  and  will  make  no  stay.  But  though 
the  post  were  like  Ahimaaz,  who  outran  Cushi,  our  days 
would  be  swifter  than  he;  for  they  flee  away,  like  a  man  flee¬ 
ing  for  his  life  before  the  pursuing  enemy ;  he  runs  with  his 
utmost  vigour,  yet  our  days  run  as  fast  as  he.  But  this  is  not 
all ;  even  he  who  is  fleeing  for  his  life,  cannot  run  always  :  he 
must  needs  sometimes  stand  still,  lie  down,  or  turn  in  some¬ 
where,  as  Sisera  did  into  Jael’s  tent,  to  refresh  himself:  but 
our  time  never  halts.  Therefore  it  is  compared  to  ships,  which 
can  sail  night  and  day  without  intermission,  till  they  be  at  their 
port ;  and  to  swift  ships,  ships  of  desire,  in  which  men  quickly 
arrive  at  their  desired  haven;  or,  ships  of  pleasure,  that  sail  more 
swiftly  than  ships  of  burden.  Yet  the  wind  failing,  the  ship’s 

16 


23 §  DEATH — A  GLASS  IN  WHICH  TO  BEHOLD  THE 

course  is  marred:  but  our  time  always  runs  with  a  rapid  course. 
Therefore  it  is  compared  to  the  eagle  flying ;  not  with  his  or¬ 
dinary  flight,  for  that  is  not  sufficient  to  represent  the  swiftness 
of  our  days ;  but  when  he  flies  upon  his  prey,  which  is  with 
an  extraordinary  swiftness.  And  thus,  even  thus,  our  days 
flee  away. 

Having  thus  discoursed  of  death,  let  us  improve  it,  in  dis¬ 
cerning  the  vanity  of  the  world;  in  bearing  up,  with  Christian 
contentment  and  patience,  under  all  troubles  and  difficulties  in 
it;  in  mortifying  our  lusts;  in  cleaving  unto  the  Lord  with 
full  purpose  of  heart,  on  all  hazards ;  and  in  preparing  for 
death’s  approach. 

And,  first,  Let  us  hence,  as  in  a  looking-glass,  behold  the 
vanity  of  the  world,  and  of  all  these  things  in  it,  which  men  so 
much  value  and  esteem ;  and  therefore  set  their  hearts  upon. 
The  rich  and  the  poor  are  equally  intent  upon  this  world ;  they 
bow  the  knee  to  it;  yet  it  is  but  a  clay  god:  they  court  the 
bulky  vanity,  and  run  keenly  to  catch  this  shadow.  The  rich 
man  is  hugged  to  death  in  its  embraces ;  and  the  poor  man 
wearies  himself  in  the  fruitless  pursuit.  What  wonder  if  the 
world’s  smiles  overcome  us,  when  we  pursue  it  so  eagerly, 
even  while  it  frowns  upon  us  ?  But  look  into  the  grave,  O 
man !  consider  and  be  wise ;  listen  to  the  doctrine  of  death ; 
and  learn,  1.  That,  “  hold  as  fast  as  thou  canst,  thou  shalt  be 
forced  to  let  go  thy  hold  of  the  world  at  length.”  Though 
thou  load  thyself  with  the  fruits  of  this  earth ;  yet  all  shall  fall 
off  when  thou  comest  to  creep  into  thy  hole,  the  house  under 
ground,  appointed  for  all  living.  When  death  comes,  thou 
must  bid  an  eternal  farewell  to  thy  enjoyments  in  this  world: 
thou  must  leave  thy  goods  to  another:  Luke  xii.  20 ,  “And 
whose  shall  those  things  be  which  thou  hast  provided  ?”  2. 

“  Thy  portion  of  these  things  shall  be  very  little  ere  long.”  If 
thou  lie  down  on  the  grass,  and  stretch  thyself  at  full  length, 
and  observe  the  print  of  thy  body  when  thou  risest,  thou  mayest 
see  how  much  of  this  earth  will  fall  to  thy  share  at  last.  It 
may  be  thou  shalt  get  a  coffin,  and  a  winding  sheet:  but  thou 
art  not  sure  of  that;  many  who  have  had  abundance  of  wealth, 
yet  have  not  had  so  much  when  they  took  up  their  new  house 
in  the  land  of  silence.  But  however  that  be,  more  you  cannot 
expect.  It  was  a  mortifying  lesson  which  Saladin,  when 
dying,  gave  to  his  soldiers.  He  called  for  his  standard  bearer, 
and  ordered  him  to  take  his  winding  sheet  upon  his  pike,  and 
go  out  to  the  camp  with  it,  and  tell  them,  that  of  all  his  con¬ 
quests,  victories,  and  triumphs,  he  had  nothing  now  left  him, 
but  that  piece  of  linen  to  wrap  his  body  in  for  burial.  Lastly , 
“  This  world  is  a  false  friend,”  who  leaves  a  man  in  time  of 
greatest  need,  and  flees  from  him  when  he  has  most  to  do. 


VANITY  OF  THE  WORLD. 


239 


When  thou  art  lying  on  a  death  bed,  all  thy  friends  and  rela¬ 
tions  cannot  rescue  thee ;  all  thy  substance  cannot  ransom  thee, 
nor  procure  thee  a  reprieve  for  one  day ;  nay,  not  for  one  hour. 
Yea,  the  more  thou  possessest  of  this  world’s  goods,  thy  sorrow 
at  death  is  like  to  be  the  greater :  for  though  one  may  live  more 
commodiously  in  a  palace  than  in  a  cottage,  yet  he  may  die 
more  easily  in  the  cottage,  where  he  has  very  little  to  make 
him  fond  of  life. 

Secondly ,  It  may  serve  as  a  storehouse  for  Christian  con¬ 
tentment  and  patience  under  worldly  losses  and  crosses.  A 
close  application  of  the  doctrine  of  death  is  an  excellent  remedy 
against  fretting,  and  gives  some  ease  to  a  troubled  heart.  When 
Job  had  sustained  very  great  losses,  he  sat  down  contented, 
with  this  meditation,  Job  i.  21,  “  Naked  came  I  out  of  my  mo¬ 
ther’s  womb,  and  naked  shall  I  return  thither:  the  Lord  gave, 
^and  the  Lord  hath  taken  away;  blessed  be  the  name  of  the 
Lord.”  When  Providence  brings  a  mortality  or  murrain  among 
your  cattle,  how  ready  are  you  to  fret  and  complain  !  but  the 
serious  consideration  of  your  own  death,  to  which  you  have  a 
notable  help  from  such  providential  occurrences,  may  be  of  use 
to  silence  your  complaints,  and  quiet  your  spirits.  Look  to 
“  the  house  appointed  for  all  living,”  and  learn,  1.  “  That  you 
must  abide  a  more  severe  thrust  than  the  loss  of  worldly  goods.” 
Do  not  cry  out  for  a  thrust  in  the  leg  or  arm  :  for  ere  long  there 
will  be  a  home  thrust  at  the  heart.  You  may  lose  your  dearest 
relations :  the  wife  may  lose  her  husband,  and  the  husband  his 
wife ;  the  parents  may  lose  their  clear  children,  and  the  children 
their  parents:  but  if  any  of  these  trials  happen  to  you,  remem¬ 
ber  you  must  lose  your  own  life  at  last;  and  “  wherefore  doth 
a  living  man  complain?”  Lam.  iii.  39.  It  is  always  profitable 
to  consider,  under  affliction,  that  our  case  might  have  been 
worse  than  it  is.  Whatever  be  consumed,  or  taken  from  us, 
“  it  is  of  the  Lord’s  mercies  that  we”  ourselves  “  are  not  con¬ 
sumed,”  ver.  22.  2.  “  It  is  but  for  a  short  space  of  time  that 

we  are  to  be  in  this  world.”  It  is  but  a  little  that  our  necessities 
require  in  so  short  a  space  of  time :  when  death  comes  we  shall 
stand  in  need  of  none  of  these  things.  Why  should  men  rack 
their  heads  with  cares  how  to  provide  for  to-morrow;  while 
they  know  not  if  they  shall  then  need  any  thing  ?  Though  a 
man’s  provision  for  his  journey  be  nearly  spent,  he  is  not  dis¬ 
quieted,  if  he  think  he  is  near  home.  Are  you  working  by  can¬ 
dle  light,  and  is  there  little  of  your  candle  left?  It  may  be 
there  is  as  little  sand  in  your  glass;  and  if  so,  you  have  little  use 
for  it.  3.  “  You  have  matters  of  greater  weight  that  challenge 
your  care.”  Death  is  at  the  door,  beware  you  lose  not  your 
souls.  If  blood  break  out  at  one  part  of  the  body,  they  gene¬ 
rally  open  a  vein  in  another  part  of  it,  to  turn  the  stream  of  the 


240 


DEATH— A  BRIDLE  TO  CURB  THE  LUSTS. 


blood,  and  to  stop  it.  Thus  the  Spirit  of  God  sometimes  cures 
men  of  sorrow  for  earthly  things,  by  opening  the  heart  vein  to 
bleed  for  sin.  Did  we  pursue  heavenly  things  the  more  vigo¬ 
rously  that  our  affairs  in  this  life  prosper  not,  we  should  thereby 
gain  a  double  advantage;  our  worldly  sorrow  would  be  diverted, 
and  our  best  treasure  increased.  4.  “Crosses  of  this  nature  will 
not  last  long.”  The  world’s  smiles  and  frowns  will  quickly  be 
buried  together  in  everlasting  forgetfulness.  Its  smiles  go  away 
as  the  foam  on  the  water;  and  its  frowns  are  as  a  passing  stitch 
in  a  man’s  side.  Time  flies  away  with  swift  wings,  and  car¬ 
ries  our  earthly  comforts,  and  crosses  too,  along  with  it :  neither 
of  them  will  accompany  us  into  “  the  house  appointed  for  all 
living,”  Job  iii.  17 — 19,  “  There  the  wicked  cease  from  troub¬ 
ling;  and  there  the  weary  be  at  rest.  There  the  prisoners  rest 
together,  they  hear  not  the  voice  of  the  oppressor.  The  small 
and  great  are  there,  and  the  servant  is  free  from  his  master.”. 
Cast  a  look  into  eternity,  and  you  will  see  affliction  is  here  but 
for  a  moment.  The  truth  is,  our  time  is  so  very  short,  that  it 
will  not  allow  either  our  joys  or  griefs  to  come  to  perfection. 
Wherefore,  let  them  that  weep,  be  “  as  though  they  wept  not; 
and  they  that  rejoice,  as  though  they  rejoiced  not,”  & c.  1  Cor. 
vii.  29 — 31.  5.  “  Death  will  put  all  men  on  a  level.”  The 

king  and  the  beggar  must  dwell  in  one  house,  when  they  come 
to  their  journey’s  end;  though  their  entertainment  by  the  way 
be  very  different.  “  The  small  and  the  great  are  there,”  Job 
iii.  19.  We  are  all  in  this  world  as  on  a  stage;  it  is  no  great 
matter,  whether  a  man  act  the  part  of  a  prince  or  a  peasant ; 
for  when  they  have  acted  their  parts,  they  must  both  get  behind 
the  curtain,  and  appear  no  more.  Lastly,  If  thou  be  not  in 
Christ,  whatever  thy  afflictions  now  be,  “  troubles,  a  thousand 
times  worse,  are  abiding  thee  in  another  world.”  Death  will 
turn  thy  crosses  into  pure  unmixed  curses;  and  then,  how 
gladly  wouldst  thou  return  to  thy  former  afflicted  state,  and 
purchase  it  at  any  rate,  were  there  any  possibility  of  such  a  re¬ 
turn?  If  thou  be  in  Christ,  thou  mayest  well  bear  thy  cross. 
Death  will  put  an  end  to  all  thy  troubles.  If  a  man  on  a  journey 
be  not  well  accommodated,  where  he  lodges  only  for  a  night, 
he  will  not  trouble  himself  much  about  the  matter ;  because  he 
is  not  to  stay  there,  it  is  not  his  home.  You  are  on  the  road  to 
eternity :  let  it  not  disquiet  you  that  you  meet  with  some  hard¬ 
ships  in  the  inn  of  this  world.  Fret  not,  because  it  is  not  so 
well  with  you  as  with  some  others.  One  man  travels  with  a 
cane  in  his  hand ;  his  fellow  traveller,  perhaps,  has  but  a  com¬ 
mon  staff  or  stick:  either  of  them  will  serve  the  turn.  It  is  no 
great  matter  which  of  them  be  yours;  both  will  be  laid  aside 
when  you  come  to  your  journey’s  end. 

Thirdly ,  It  may  serve  for  a  bridle,  to  curb  all  manner  of 


DEATH — A  BRIDLE  TO  CURB  THE  LUSTS. 


241 


lusts,  particularly  those  conversant  about  the  body.  A  serious 
visit  made  to  cold  death,  and  that  solitary  mansion,  the  grave, 
might  be  of  good  use  to  repress  them. 

1.  It  may  be  of  use  to  cause  men  to  remit  of  their  inordinate 
care  for  the  body;  which  is  to  many  the  bane  of  their  souls. 
Often  do  these  questions,  “  What  shall  we  eat?  what  shall  we 
drink?  and  wherewithal  shall  we  be  clothed?”  lejave  no  room  for 
another  of  more  importance,  viz.  “  Wherewith  shall  I  come 
before  the  Lord?”  The  soul  is  put  on  the  rack,  to  answer 
these  mean  questions  in  favour  of  the  body;  while  its  own  eter¬ 
nal  interests  are  neglected.  But  ah !  why  are  men  so  busy  to 
repair  the  ruinous  cottage ;  leaving  the  inhabitant  to  bleed  to 
death  of  his  wounds,  unheeded,  unregarded?  Why  so  much 
care  for  the  body,  to  the  neglecting  of  the  concerns  of  the  im¬ 
mortal  soul  ?  O  be  not  so  anxious  for  what  can  only  serve  your 
bodies ;  since,  ere  long,  the  clods  of  cold  earth  will  serve  for 
back  and  belly  too. 

2.  It  may  abate  your  pride  on  account  of  bodily  endowments, 
which  vain  man  is  apt  to  glory  in.  Value  not  yourselves  on  the 
blossom  of  youth  ;  for  while  you  are  in  your  blooming  years, 
you  are  but  ripening  for  a  grave  ;  death  gives  the  fatal  stroke, 
without  asking  any  body’s  age.  Glory  not  in  your  strength,  it 
will  quickly  be  gone :  the  time  will  soon  be,  when  you  shall  not 
be  able  to  turn  yourselves  on  a  bed ;  and  you  must  be  carried  by 
your  grieving  friends  to  your  long  home.  And  what  signifies 
your  healthful  constitution  ?  Death  does  not  always  enter  in 
soonest  where  it  begins  soonest  to  knock  at  the  door;  but  makes 
as  great  dispatch  with  some  in  a  few  hours,  as  with  others  in 
many  years.  Value  not  yourselves  on  your  beauty,  which 
“shall  consume  in  the  grave,”  Psal  xlix.  14.  Remember  the 
change  which  death  makes  on  the  fairest  face,  Job.  xiv.  20, 
“  Thou  changest  his  countenance,  and  sendest  him  away.” 
Death  makes  the  greatest  beauty  so  loathsome,  that  it  must  be 
buried  out  of  sight.  Could  a  looking-glass  be  used  in  “  the  house 
appointed  for  all  living,”  it  would  be  a  terror  to  those  who  now 
look  oftener  into  their  glasses  than  into  their  Bibles.  And  what 
though  the  body  be  gorgeously  arrayed  ?  The  finest  clothes  are 
but  badges  of  our  sin  and  shame ;  and  in  a  little  time  will  be  ex¬ 
changed  for  a  winding-sheet;  when  the  body  will  become  a  feast 
to  the  worms. 

3.  It  may  be  a  check  upon  sensuality  and  fleshly  lusts,  1  Pet. 
ii.  11,  “I  beseech  you  as  strangers  and  pilgrims,  abstain  from 
fleshly  lusts,  which  war  against  the  soul.”  It  is  hard  to  cause 
wet  wood  to  take  fire;  and  when  the  fire  does  take  hold  of  it,  it 
is  soon  extinguished.  Sensuality  makes  men  most  unfit  for  Di¬ 
vine  communications,  and  is  an  effectual  means  to  quench  the 
Spirit.  Intemperance  in  eating  and  drinking,  carries  on  the  ruin 


242 


DEATH — A  BRIDLE  TO  CURB  THE  LUSTS. 


of  soul  and  body  at  once  ;  and  hastens  death,  while  it  makes  the 
man  most  unmeet  for  it.  Therefore,  “  Take  heed  to  yourselves, 
lest  at  any  time  your  hearts  be  overcharged  with  surfeiting  and 
drunkenness,  and  so  that  day  come  upon  you  unawares,”  Luke 
xxi.  34.  But  O  how  often  is  the  soul  struck  through  with  a 
dart,  in  gratifying  the  senses  !  At  these  doors,  destruction  en¬ 
ters  in.  Therefore  Job  “  made  a  covenant  with  his  eyes,”  chap, 
xxxi.  1.  “The  mouth  of  a  strange  woman  is  a  deep  pit;  he 
that  is  abhorred  of  the  Lord,  shall  fall  therein,”  Prov.  xxii.  14. 
“  Let  him  that  standeth,  take  heed  lest  he  fall,”  1  Cor.  x.  12. 
Beware  of  lasciviousness ;  study  modesty,  in  your  apparel, 
words,  and  actions.  The  ravens  of  the  valley  of  death,  will  at 
length  pick  out  the  wanton -eye  :  the  obscene  filthy  tongue  will 
at  length  be  quiet,  in  the  land  of  silence  :  and  grim  death  em¬ 
bracing  the  body,  in  its  cold  arms,  will  effectually  allay  the  heat 
of  all  fleshly  lusts. 

4.  In  a  word,  it  may  check  our  earthly  mindedness;  and  at 
once  knock  down,  “  the  lust  of  the  flesh,  the  lust  of  the  eyes, 
and  the  pride  of  life.”  Ah!  if  we  must  die,  why  are  we  thus? 
Why  so  fond  of  temporal  things;  so  anxious  to  get  them,  so 
eager  in  the  embraces  of  them,  so  mightily  touched  by  the  loss 
of  them?  Let  me  upon  a  view  of  “the  house  appointed  for 
all  living,”  bespeak  the  worldling,  in  the  words  of  Solomon, 
Prov.  xxiii.  5,  “  Wilt  thou  set  thine  eyes  upon  that  which  is 
not?  For  riches  certainly  make  themselves  wings,  they  fly 
away  as  an  eagle  towards  heaven.”  Riches,  and  all  worldly 
things,  are  but  a  fair  nothing :  they  are  that  which  is  not.  They 
are  not  what  they  seem  to  be:  they  are  but  gilded  vanities,  that 
deceive  the  eye.  Comparatively  they  are  not ;  there  is  infinitely 
more  of  nothingness  and  not  being,  than  of  being  or  reality,  in 
the  best  of  them.  What  is  the  world,  and  all  that  is  in  it,  but  a 
fashion,  or  fair  show,  such  as  men  make  on  a  stage,  a  passing 
show?  1  Cor.  vii.  31.  Royal  pomp  is  but  a  gaudy  show,  or  ap¬ 
pearance,  in  God’s  account,  Acts  xxv.  23.  The  best  name  they 
get  is  good  things:  but,  observe  it,  they  are  only  the  wicked 
man’s  good  things,  Luke  xvi.  25,  “  Thou  in  thy  lifetime  re- 
ceivedst  thy  good  things,”  says  Abraham,  in  the  parable,  to  the 
rich  man  in  hell.  Well  may  the  men  of  the  world,  call  these 
things  their  goods;  for  there  is  no  other  good  in  them,  about 
them,  nor  attending  them.  Now,  wilt  thou  set  thine  eyes  upon 
empty  shadows  and  fancies?  Wilt  thou  cause  thine  eyes  to  fly 
on  them,  as  the  word  is?  Shall  men’s  hearts  fly  out  at  their 
eyes  upon  them,  as  a  ravenous  bird  on  its  prey?  If  they  do, 
let  them  know,  that  at  length,  these  shall  flee  as  fast  away  from 
them,  as  ever  their  eyes  flew  upon  them:  like  a  flock  of  fair- 
feathered  birds,  that  settle  on  a  fool’s  ground ;  the  which,  when 
he  runs  to  catgh  them  as  his  own,  do  immediately  take  wing, 


DEATH — A  BRIDLE  TO  CURB  THE  LUSTS. 


243 


fly  away,  and  sitting  down  on  his  neighbour’s  ground,  elude  his 
expectation.  Luke  xii.  20,  “  Thou  fool,  this  nigiit  thy  soul  shall 
be  required  of  thee;  then  whose  shall  these  things  be?”  Though 
you  do  not  make  wings  to  them,  as  many  do ;  they  make  them¬ 
selves  wings,  and  fly  away;  not  as  a  tame  house  bird  which  may¬ 
be  caught  again ;  nor  as  a  hawk,  that  will  show  where  she  is  by 
her  bells,  and  be  called  again  with  the  lure:  but  as  an  eagle, 
which  quickly  flies  out  of  sight,  and  cannot  be  recalled.  For¬ 
bear  thou  to  behold  these  things.  0  mortal !  there  is  no  reason 
thou  should  set  thine  eyes  upon  them.  This  world  is  a  great 
inn,  on  the  road  to  eternity,  to  which  thou  art  travelling.  Thou 
art  attended  by  these  things,  as  servants  belonging  to  the  inn, 
where  thou  lodgest :  they  wait  upon  thee  while  thou  art  there  ; 
and  when  thou  goest  away,  they  will  convoy  thee  to  the  door. 
But  they  are  not  thine,  they  will  not  go  away  with  thee  ;  but  re¬ 
turn  to  wait  on  other  strangers,  as  they  did  on  thee. 

Fourthly,  It  may  serve  as  a  spring  of  Christian  resolution,  to 
cleave  to  Christ,  adhere  to  his  truths,  and  continue  in  his  ways ; 
whatever  we  may  suffer  for  so  doing.  It  would  much  allay  the 
fear  of  man,  that  brings  a  snare.  “  Who  art  thou  that  thou 
shouldst  be  afraid  of  a  man  that  shall  die?”  Isa.  li.  12.  Look 
on  persecutors  as  pieces  of  brittle  clay,  that  shall  be  dashed  in 
pieces  ;  for  then  shall  you  despise  them  as  foes,  that  are  mortal ; 
whose  terror  to  others  in  the  land  of  the  living,  shall  quickly 
die  with  themselves.  The  serious  consideration  of  the  short¬ 
ness  of  our  time,  and  the  certainty  of  death,  will  teach  us,  that 
all  the  advantage  which  we  can  make  by  our  apostasy,  in  time 
of  trial,  is  not  worth  the  while ;  it  is  not  worth  going  out  of  our 
way  to  get  it ;  and  what  we  refuse  to  forego  for  Christ’s  sake, 
may  quickly  be  taken  from  us  by  death.  But  we  can  never  lose 
it  so  honourably,  as  for  the  cause  of  Christ,  and  his  gospel :  for 
what  glory  is  it,  that  you  give  up  what  you  have  in  the  world; 
when  God  takes  it  away  from  you  by  death,  whether  you  will 
or  not  ?  This  consideration  may  teach  us  to  undervalue  life 
itself,  and  choose  to  forego  it,  rather  than  to  sin.  The  worst 
that  men  can  do,  is  to  take  away  that  life,  which  we  cannot  long 
keep,  though  all  the  world  should  conspire  to  help  us  to  retain 
the  spirit.  If  we  refuse  to  offer  it  up  to  God  when  he  calls  for 
it  in  defence  of  his  honour,  he  can  take  it  from  us  in  another 
way;  as  it  fared  with  him,  who  could  not  burn  for  Christ,  but 
was  afterwards  burnt  by  an  accidental  fire  in  his  house. 

Lastly ,  It  may  serve  for  a  spur  to  incite  us  to  prepare  for 
death.  Consider,  1,  Your  eternal  state  will  be  according  to  the 
state  in  which  you  die :  death  will  open  the  doors  of  heaven  or 
hell  to  you.  As  the  tree  falls,  so  it  shall  lie  through  eternity. 
If  the  infant  be  dead  born,  the  whole  world  will  not  raise  it  to 
life  again :  and  if  one  die  out  of  Christ,  in  an  unregenerate  state, 


244 


DEATH — A  BRIDLE  TO  CURB  THE  LUSTS. 


there  is  no  more  hope  of  him  for  ever.  2.  Seriously  consider 
what  it  is  to  go  into  another  world ;  a  world  of  spirits,  where- 
with  we  are  very  little  acquainted.  How  frightful  is  converse 
with  spirits,  to  poor  mortals  in  this  life:  and  how  dreadful  is  the 
case,  when  men  are  hurried  away  into  another  world,  not  know¬ 
ing  but  devils  may  be  their  companions  for  ever  !  Let  us  then 
give  all  diligenee  to  make  and  advance  our  acquaintance  with 
the  Lord  of  that  world.  3.  It  is  but  a  short  time  you  have  to 
prepare  for  death:  therefore  now  or  never,  seeing  the  time  as¬ 
signed  for  preparation  will  soon  be  over.  Eccles.  ix.  10, 
“  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy  might:  for 
there  is  no  work,  nor  device,  nor  knowledge,  nor  wisdom,  in  the 
grave,  whither  thou  goest.”  How  can  we  be  idle,  having  so 
great  a  work  to  do,  and  so  little  time  to  do  it  in  ?  But  if  the 
time  be  short,  the  work  of  preparation  for  death,  though  hard 
work,  will  not  last  long.  The  shadows  of  the  evening  make 
the  labourer  work  cheerfully;  knowing  the  time  to  be  at  hand, 
when  he  will  be  called  in  from  his  labour.  4.  Much  of  our 
short  time  is  over  already;  and  the  youngest  of  us  all  cannot  as¬ 
sure  himself,  that  there  is  as  much  of  his  time  to  come,  as  is 
past.  Our  life  in  the  world  is  but  a  short  preface  to  a  long  eter¬ 
nity;  and  much  of  the  tale  is  told.  Oh  !  shall  we  not  double  our 
diligence,  when  so  much  of  our  time  is  spent,  and  so  little  of 
our  great  work  is  done  ?  5.  The  present  time  is  flying  away: 

and  we  cannot  bring  back  time  past,  it  has  taken  an  eternal  fare¬ 
well  of  us  :  there  is  no  kindling  the  fire  again  that  is  burnt  to 
ashes.  The  time  to  come  is  not  ours  :  and  we  have  no  assurance 
of  a  share  in  it  when  it  comes.  We  have  nothing  we  can  call 
ours,  but  the  present  moment;  and  that  is  flying  away.  How 
soon  our  time  may  be  at  an  end,  we  know  not.  Die  we  must : 
but  who  can  tell  us,  when?  If  death  kept  one  set  time  for  all, 
we  were  in  no  hazard  of  a  surprise  :  but  daily  observation  shows 
us,  that  there  is  no  such  thing.  Now  the  flying  shadow  of  our 
life  allows  no  time  for  loitering.  The  rivers  run  speedily  into 
the  sea  from  whence  they  came ;  but  not  so  speedily  as  man  to 
the  dust,  from  whence  he  came.  The  stream  of  time  is  the 
swiftest  current,  and  quickly  runs  out  to  eternity.  Lastly ,  If 
once  death  carry  us  off,  there  is  no  coming  back  to  mend  our 
matters,  Job  xiv.  14,  “If  a  man  die,  shall  he  live  again?’’ 
Dying  is  a  thing  wre  cannot  get  a  trial  of ;  it  is  what  wre  can 
only  do  once,  Heb.  ix.  27,  “  It  is  appointed  unto  men  once  to 
die.”  And  that  which  can  be  but  once  done,  and  yet  is  of  so 
much  importance,  that  our  all  depends  on  our  doing  it  right,  we 
have  need  to  use  the  utmost  diligence,  that  we  may  do  it  well. 
Therefore  prepare  for  death. 

If  you  who  are  unregenerate  ask  me,  what  you  shall  do  to 
prepare  for  death,  that  you  may  die  safely?  I  answer,  I  have 


DIFFERENCE  BETWEEN  THE  RIGHTEOUS,  ETC. 


245 


told  you  already  what  must  be  done.  Your  nature  and  state 
must  be  changed;  you  must  be  born  again;  you  must  be  united 
to  Jesus  Christ  by  faith.  Till  this  is  done,  you  are  not  capable 
of  other  directions,  which  belong  to  a  person’s  dying  comfort¬ 
ably;  whereof  we  may  discourse  afterwards  in  the  due  place. 


HEAD  II. 


DIFFERENCE  BETWEEN  THE  RIGHTEOUS  AND  THE  WICKED  IN 

THEIR  DEATH. 

The  wicked  is  driven  away  in  his  wickedness:  but  the  righteous  hath 
hope  in  his  death. — Proverbs  xiv.  32. 

This  text  looks  like  the  cloud  between  the  Israelites  and  Egyp¬ 
tians  ;  having  a  dark  side  towards  the  latter,  and  a  bright  side 
towards  the  former.  It  represents  death  like  Pharaoh’s  jailer, 
bringing  the  chief  butler  and  the  chief  baker  out  of  prison ;  the 
one  to  be  restored  to  his  office,  and  the  other  to  be  led  to  execu¬ 
tion.  It  shows  the  difference  between  the  godly  and  ungodly 
in  their  death;  who,  as  they  act  a  very  different  part  in  life,  so, 
in  death,  have  a  very  different  exit. 

First ,  as  to  the  death  of  a  wicked  man,  here  is,  1.  The  man¬ 
ner  of  his  passing  out  of  the  world.  He  is  “  driven  away;” 
namely,  in  his  death,  as  is  clear  from  the  opposite  clause.  He 
is  forcibly  thrust  out  of  his  place  in  this  world  ;  driven  away  as 
chaff  before  the  wind.  2.  'The  state  he  passes  away  in.  He 
dies  in  a  sinful  and  hopeless  state.  First ,  In  a  sinful  state ;  he 
is  driven  away  in  his  wickedness.  He  lived  in  it,  and  he  dies 
in  it:  his  filthy  garments  of  sin,  in  which  he  wrapt  up  himself 
in  his  life,  are  his  prison  garments,  in  which  he  shall  lie  wrapt 
up  for  ever.  Secondly ,  In  a  hopeless  state;  “  but  the  righteous 
hath  hope  in  his  death ;”  which  plainly  imports  the  hopeless¬ 
ness  of  the  wicked  in  their  death.  Whereby  is  not  meant,  that 
no  wicked  man  shall  have  any  hope  at  all  when  he  is  dying, 
but  shall  die  in  despair.  No:  sometimes  it  is  so  indeed;  but 
frequently  it  is  otherwise :  foolish  virgins  may,  and  often  do 
hope  to  the  last  breath.  But  the  wicked  man  has  no  solid 
hopes:  as  for  the  delusive  hopes  he  entertains  himself  with, 
death  will  root  them  up,  and  he  shall  be  for  ever  irretrievably 
miserable. 

Secondly,  As  to  the  death  of  a  righteous  man,  he  has  hope 
in  his  death.  This  is  ushered  in  with  a  but,  importing  the  re¬ 
moval  of  these  dreadful  circumstances,  with  which  the  wicked 
man  is  attended,  who  is  driven  away  in  his  wickedness  :  but  the 


246 


DIFFERENCE  BETWEEN  THE  RIGHTEOUS,  ETC. 


godly  are  not  so.  Not  so,  1.  In  the  manner  of  their  passing 
out  of  the  world.  The  righteous  are  not  driven  away  as  chaff 
before  the  wind ;  but  led  away  as  a  bride  to  the  marriage  cham¬ 
ber,  carried  away  by  the  angels  into  Abraham’s  bosom,  Luke 
xvi.  22.  2.  Not  so  as  to  their  state,  when  passing  out  of  this 

life.  The  righteous  man  dies,  1.  Not  in  a  sinful,  but  in  a  holy 
state.  He  goes  not  away  in  his  sin,  but  out  of  it.  In  his  life 
he  was  putting  off  the  old  man,  changing  his  prison  garments : 
and  now  the  remaining  rags  of  them  are  removed,  and  he  is 
adorned  with  robes  of  glory.  2.  Not  in  a  hopeless,  but  a 
hopeful  state.  He  has  hope  in  his  death :  he  has  the  grace  of 
hope,  and  the  well-founded  expectation  of  better  things  than  he 
ever  had  in  this  world :  and  though  the  stream  of  his  hope  at 
death  may  run  shallow,  yet  he  has  still  so  much  of  it  as  makes 
him  venture  his  eternal  interests  upon  the  Lord  Jesus  Christ. 

Doctrine  I.  The  wicked  dying,  are  driven  away  in  their 
wickedness,  and  in  a  hopeless  state. 

In  speaking  to  this  doctrine,  1.  I  shall  show  how,  and  in 
what  sense,  the  wicked  are  “  driven  away  in  their  wickedness  ” 
at  death.  2.  I  shall  discover  the  hopelessness  of  their  state  at 
death.  And,  lastly ,  Apply  the  whole. 

I.  How,  and  in  what  sense,  the  wicked  are  “  driven  away 
in  their  wickedness.”  In  discoursing  of  this  matter,  I  shall 
briefly  inquire,  1.  What  is  meant  by  their  being  “driven 
away.”  2.  Whence  they  shall  be  driven,  and  whither.  3.  In 
what  respects  they  may  be  said  to  be  driven  away  “  in  their 
wickedness.”  But  before  I  proceed,  let  me  remark,  that  you 
are  mistaken  if  you  think  that  no  persons  are  to  be  called  wick¬ 
ed,  but  they  who  are  avowedly  vicious  and  profane;  as  if  the 
devil  could  dwell  in  none  but  those  whose  name  is  Legion. 
In  Scripture  accounts  all  who  are  not  righteous,  in  the  manner 
hereafter  explained,  are  reckoned  wicked.  Therefore  the  text 
divides  the  whole  world  into  two  sorts,  “  the  righteous,  and 
the  wicked and  you  will  see  the  same  thing  in  Mai.  iii.  18, 
“  Then  shall  ye  return,  and  discern  between  the  righteous  and 
the  wicked.”  Wherefore  if  you  be  not  righteous,  you  are 
wicked.  If  you  have  not  an  imputed  righteousness,  and  also 
an  implanted  righteousness,  or  holiness ;  if  you  be  yet  in  your 
natural  state,  unregenerated,  not  united  to  Christ  by  faith ; 
however  moral  and  blameless  in  the  eyes  of  men  your  conver¬ 
sation  may  be,  you  are  the  wicked  who  shall  be  driven  away 
in  their  wickedness,  if  death  find  you  in  that  state.  Now, 

First,  As  to  the  meaning  of  this  phrase,  “driven  away;” 
there  are  three  things  in  it ;  the  wicked  shall  be  taken  away 
suddenly,  violently,  and  irresistibly. 

First,  Unrenewed  men  shall  be  taken  away  suddenly  at 
death.  Not  that  all  wicked  men  die  suddenly ;  nor  that  they 


HOPELESS  STATE  OF  THE  WICKED  IN  DEATH. 


247 


are  all  wicked  that  die  so  ;  God  forbid  !  But,  1.  Death  com¬ 
monly  comes  upon  them  unexpectedly,  and  so  surprises  them, 
as  the  deluge  surprised  the  old  world,  though  they  were  fore¬ 
warned  of  it  long  before  it  came :  and  as  travail  cometh  on  a 
woman  with  child,  with  surprising  suddenness,  although  looked 
for  and  expected,  1  Thes.  v.  3.  Death  seizes  them,  as  a  credi¬ 
tor  does  his  debtor,  to  hale  him  to  prison,  Psal.  lv.  1 5,  and  that 
when  they  are  not  aware.  Death  comes  in,  as  a  thief,  at  the 
window,  and  finds  them  full  of  busy  thoughts  about  this  life, 
which  that  very  day  perish.  2.  Death  always  seizes  them  un¬ 
prepared  for  it;  the  old  house  falls  down  about  their  ears, 
before  they  have  another  provided.  When  death  casts  them 
to  the  door,  they  have  not  where  to  lay  their  heads ;  unless  it 
be  on  a  bed  of  tire  and  brimstone.  The  soul  and  body  are  as 
it  were  hugging  one  another  in  mutual  embraces  ;  when  death 
comes  like  a  whirlwind  and  separates  them.  3.  Death  hurries 
them  away  in  a  moment  to  destruction,  and  makes  a  most  dis¬ 
mal  change  :  the  man  for  the  most  part  never  knows  where  he 
is,  till  “  in  hell  he  lift  up  his  eyes,”  Luke  xvi.  23.  The  floods 
of  wrath  suddenly  overwhelm  his  soul :  and  ere  he  is  aware, 
he  is  plunged  into  the  bottomless  pit. 

Secondly ,  The  unrenewed  man  is  taken  away  out  of  the 
world  violently.  Driving  is  a  violent  action;  he  is  “  chased 
out  of  the  world,”  Job  xviii.  18.  Fain  would  he  stay  if  he 
could ;  but  death  drags  him  away,  like  a  malefactor,  to  the  ex¬ 
ecution.  Fie  sought  no  other  portion,  than  the  profits  and 
pleasures  of  this  world ;  he  has  no  other ;  he  really  desires 
no  other :  how  can  he  then  go  away  out  of  it,  if  he  were  not 
driven  ? 

Question.  “  But  may  not  a  wicked  man  be  willing  to  die  ?” 
Answer.  He  may  indeed  be  willing  to  die ;  but,  observe,  it 
is  only  in  one  of  three  cases.  1.  In  a  tit  of  passion,  by  rea¬ 
son  of  some  trouble  that  he  is  impatient  to  be  rid  of.  Thus, 
many  persons,  when  their  passion  has  got  the  better  of  their 
reason;  and  when,  on  that  account,  they  are  most  unfit  to  die, 
will  be  ready  to  cry,  “  0  to  be  gone  !”  But  should  their  de¬ 
sire  be  granted,  and  death  come  at  their  call,  they  would  quick¬ 
ly  show  they  were  not  in  earnest ;  and  that,  if  they  go,  they 
must  be  driven  away  against  their  wills.  2.  When  they  are 
brim  full  of  despair,  they  may  be  willing  to  die.  Thus  Saul 
murdered  himself ;  and  Spira  wished  to  be  in  hell,  that  he 
might  know  the  uttermost  of  what  he  believed  he  was  to  suffer. 
In  this  manner  men  may  seek  after  death,  while  it  flees  from 
them.  But  fearful  is  the  violence  these  undergo,  whom  the 
terrors  of  God  do  thus  drive.  3.  When  they  are  dreaming  of 
happiness  after  death.  Foolish  virgins,  under  the  power  of 
delusion,  as  to  their  state,  may  be  willing  to  die,  having  no  fear 


248  HOPELESS  STATE  OF  THE  WICKED  IN  DEATH. 

of  lying  down  in  sorrow.  How  many  are  there,  who  can  give 
no  Scripture  ground  for  their  hope,  who  yet  have  no  bands  in 
their  death  !  Many  are  driven  to  darkness  sleeping:  they  go 
off  like  lambs,  who  would  roar  like  lions,  did  they  but  know 
what  place  they  are  going  to  ;  though  the  chariot  in  which  they 
are  drive  furiously  to  the  depihs  of  hell,  yet  they  fear  not, 
because  they  are  fast  asleep. 

Lastly ,  The  unregenerate  man  is  taken  away  irresistibly. 
He  must  go,  though  sore  against  his  will.  Death  will  take  no 
refusal,  nor  admit  of  any  delay ;  though  the  man  has  not  lived 
half  his  days,  according  to  his  own  computation.  If  he  will  not 
bow,  it  will  break  him.  If  he  will  not  come  forth,  it  will  pull 
the  house  down  about  his  ears;  for  there  he  must  not  stay. 
Although  the  physician  help,  friends  groan,  the  wife  and  chil¬ 
dren  cry,  and  the  man  himself  use  his  utmost  efforts  to  retain 
the  spirit,  his  soul  is  required  of  him ;  yield  he  must,  and  go 
where  he  shall  never  more  see  light. 

Secondly,  Let  us  consider,  whence  they  are  driven,  and 
whither.  When  the  wicked  die,  1.  They  are  driven  out  of 
this  world,  where  they  sinned,  into  the  other  world,  where  they 
must  be  judged,  and  receive  their  particular  sentences,  Heb.  ix. 
27,  “  It  is  appointed  unto  men  once  to  die,  but  after  this  the 
judgment.”  They  shall  no  more  return  to  their  beloved  earth. 
Though  their  hearts  are  wedded  to  their  earthly  enjoyments, 
they  must  leave  them,  they  can  carry  nothing  hence.  How 
sorrowful  must  their  departure  be,  when  they  have  nothing  in 
view,  so  good  as  that  which  they  leave  behind  them  !  2.  They  are 
driven  out  of  the  society  of  the  saints  on  earth,  into  the  society 
of  the  damned  in  hell,  Luke  xvi.  22,  23,  “  The  rich  man  also 
died,  and  was  buried.  And  in  hell  he  lift  up  his  eyes.”  What 
a  multitude  of  the  devil’s  goats  do  now  take  place  among 
Christ’s  sheep !  but  at  death  they  shall  be  led  forth  with  the 
workers  of  iniquity,”  Psal.  cxxv.  5.  There  is  a  mixed  multitude 
in  this  world,  but  no  mixture  in  the  other;  each  party  is  there 
set  by  themselves.  Though  hypocrites  grow  here  as  tares 
among  the  wheat,  death  will  root  them  up,  and  they  shall  be 
bound  in  bundles  for  the  tire.  3.  They  are  driven  out  of  time 
into  eternity.  While  time  lasts  with  them,  there  is  hope ;  but 
when  time  goes,  all  hope  goes  with  it.  Precious  time  is  now 
lavishly  spent :  it  lies  so  heavy  on  the  hands  of  many,  that 
they  think  themselves  obliged  to  take  several  ways  to  drive 
away  time.  But  beware  of  being  at  a  loss  what  to  do  in  life: 
improve  time  for  eternity,  whilst  you  have  it;  for  ere  long 
death  will  drive  it  from  you,  and  you  from  it,  so  as  you  shall 
never  meet  again.  4.  They  are  driven  out  of  their  specious 
pretences  to  piety.  Death  strips  them  of  the  splendid  robes  of 
a  fair  profession,  with  which  some  of  them  are  adorned ;  and 


HOPELESS  STATE  OF  THE  WICKED  IN  DEATH.  249 

turns  them  off  the  stage,  in  the  rags  of  a  wicked  heart  and  life. 
The  word  “  hypocrite”  properly  signifies  a  stage  player,  who 
appears  to  be  what  indeed  he  is  not.  This  world  is  the  stage 
on  which  these  children  of  the  devil  personate  the  children  of 
God.  Their  show  of  religion  is  the  player’s  coat,  under  which 
one  must  look,  who  will  judge  of  them  aright.  Death  turns 
them  out  of  their  coat,  and  they  appear  in  their  native  dress :  it 
unveils  them,  and  takes  off  their  mask.  There  are  none  in  the 
other  world,  who  pretend  to  be  better  than  they  really  are.  De¬ 
praved  nature  acts  in  the  regions  of  horror,  undisguised.  Lastly , 
They  are  driven  away  from  all  means  of  grace ;  and  are  set 
beyond  the  line,  quite  out  of  all  prospect  of  mercy.  There  is 
no  more  an  opportunity  to  buy  oil  for  the  lamp ;  it  is  gone  out 
at  death,  and  can  never  be  lighted  again.  There  may  be  offers 
of  mercy  and  peace  made  after  they  are  gone ;  but  they  are  to 
others,  not  to  them :  there  are  no  such  offers  in  the  place  to 
which  they  are  driven ;  these  offers  are  only  made  in  that  place 
from  which  they  are  driven  away. 

Lastly,  In  what  respects  may  they  be  said  to  be  driven  away 
in  their  wickedness?  Answer.  1.  In  respect  to  their  being 
driven  away,  in  their  sinful  unconverted  state.  Having  lived 
enemies  to  God,  they  die  in  a  state  of  enmity  to  him:  for  none 
are  brought  into  the  eternal  state  of  consummate  happiness,  but 
by  the  way  of  the  state  of  grace  in  this  life.  The  child  that 
is  dead  in  the  womb,  is  born  dead,  and  is  cast  out  of  the  womb 
into  the  grave :  so  he  who  is  dead  while  he  lives,  or  is  spirit¬ 
ually  dead,  is  cast  forth  of  the  womb  of  time,  in  the  same  state 
of  death,  into  the  pit  of  utter  misery.  O  miserable  death,  to 
die  in  the  gall  of  bitterness,  and  bond  of  iniquity!  it  had  been 
incomparably  better  for  such  as  die  thus,  that  they  had  never 
been  born.  2.  In  regard  that  they  die  sinning,  acting  wickedly 
against  God,  in  contradiction  to  the  Divine  law:  for  they  can  do 
nothing  but  sin|while  they  live :  so  death  takes  them  in  the  very 
act  of  sinning  ;  violently  draws  them  from  the  embraces  of  their 
lusts,  and  drives  them  away  to  the  tribunal,  to  receive  their  sen¬ 
tence.  It  is  a  remarkable  expression,  Job  xxxvi.  14,  “  They 
die  in  youth the  marginal  reading  is,  “  their  soul  dieth  in 
youth  their  lusts  being  lively,  their  desires  vigorous,  and 
expectations  big,  as  is  common  in  youth.  “  And  their  life 
is  among  the  unclean;  or,  “And  the  company”  or  herd  “of 
them”  dieth  “  among  the  Sodomites,”  viz.  is  taken  away  in  the 
heat  of  their  sin  and  wickedness,  as  the  Sodomites  were,  Gen. 
xix ;  Luke  vii.  28,  29.  3.  As  they  are  driven  away,  loaded 

with  the  guilt  of  all  their  sins ;  this  is  the  winding  sheet  that 
shall  lie  down  with  them  in  the  dust,  Job.  xx.  11.  Their 
works  follow  them  into  the  other  world;  they  go  away  with  the 
yoke  of  their  transgressions  wreathed  about  their  necks.  Guilt 


250 


HOPELESS  STATE  OF  THE  WICKED  IN  DEATH. 


is  a  bad  companion  in  life,  but  how  terrible  will  it  be  in  death ! 
It  lies  now,  perhaps,  like  cold  brimstone  on  their  benumbed 
consciences  :  but  when  death  opens  the  way  for  sparks  of  Divine 
vengeance,  like  fire,  to  fall  upon  it,  it  will  make  dreadful  flames 
in  the  conscience,  in  which  the  soul  will  be,  as  it  were,  wrapt 
up  for  ever.  Lastly ,  the  wicked  are  driven  away  in  their 
wickedness,  in  so  far  as  they  die  under  the  absolute  power  of 
their  wickedness.  While  there  is  hope,  there  is  some  restraint 
on  the  .worst  of  men ;  those  moral  endowments,  which  God 
gives  to  a  number  of  men,  for  the  benefit  of  mankind  in  this 
life,  are  so  many  restraints  upon  the  impetuous  wickedness  of 
human  nature.  But  all  hope  being  cut  off,  and  these  gifts  with¬ 
drawn,  the  wickedness  of  the  wicked  will  then  arrive  at  its  per¬ 
fection.  As  the  seeds  of  grace,  sown  in  the  hearts  of  the  elect, 
come  to  their  full  maturity,  at  death ;  so  wicked  and  hellish  dis¬ 
positions  in  the  reprobate,  come  then  to  their  highest  pitch. 
Their  prayers  to  God  will  then  be  turned  to  horrible  curses,  and 
their  praises  to  hideous  blasphemies,  Matt.  xxii.  13,  “  There 
shall  be  weeping  and  gnashing  of  teeth.”  This  gives  a  dismal, 
but  genuine  view,  of  the  state  of  the  wicked  in  another  world. 

II.  I  shall  discover  the  hopelessness  of  the  state  of  unrenewed 
men  at  death.  It  appears  to  be  very  hopeless,  if  we  consider 
these  four  things : 

First,  Death  cuts  off  their  hopes  and  prospects  of  peace  and 
pleasure  in  this  life,  Luke  xii.  19,  20,  “  Soul,  thou  hast  much 
goods  laid  up  for  many  years  :  take  thine  ease,  eat,  drink,  and 
be  merry.  But  God  said  unto  him,  Thou  fool,  this  night  thy 
soul  shall  be  required  of  thee  :  then  whose  shall  those  things  be 
which  thou  hast  provided?”  They  look  for  great  matters  in 
this  world,  they  hope  to  increase  their  wealth,  to  see  their  fami¬ 
lies  prosper,  and  to  live  at  ease ;  but  death  comes  like  a  stormy 
wind,  and  shakes  off  all  their  fond  hopes,  like  green  fruit  from 
off  a  tree.  “  When  he  is  about  to  fill  his  belly,  God  shall  cast 
the  fury  of  his  wrath  upon  him,”  Job  xx.  23.  He  may  begin 
a  web  of  contrivances,  for  advancing  his  worldly  interest ;  but 
before  he  gets  it  wrought  out,  death  comes  and  cuts  it  off.  His 
breath  goes  forth,  he  returns  to  his  earth ;  in  that  very  day  his 
thoughts  perish,  Psal.  cxlvi.  4. 

Secondly,  When  death  comes,  they  have  no  solid  ground  to 
hope  for  eternal  happiness.  “  For  what  is  the  hope  of  the 
hypocrite,  though  he  hath  gained,  when  God  takes  away  his 
soul?”  Job  xxvii.  8.  Whatever  hopes  they  fondly  entertain, 
they  are  not  founded  on  God's  word,  which  is  the  only  sure 
ground  of  hope ;  if  they  knew  their  own  case,  they  would  see 
themselves  only  happy  in  a  dream.  And  indeed  what  hope 
can  they  have  ?  The  law  is  plain  against  them,  and  condemns 
them.  The  curses  of  it,  those  cords  of  death,  are  about  them 


HOPELESS  STATE  OF  THE  WICKED  IN  DEATH. 


251 


already.  The  Saviour  whom  they  slighted,  is  now  their  Judge ; 
and  their  Judge  is  their  enemy.  How  then  can  they  hope  ? 
They  have  bolted  the  door  of  mercy  against  themselves,  by 
their  unbelief.  They  have  despised  the  remedy,  and  therefore 
must  die  without  mercy.  They  have  no  saving  interest  in 
Jesus  Christ,  the  only  channel  of  conveyance,  through  which 
mercy  flows;  and  therefore  they  can  never  taste  it.  The  sword 
of  justice  guards  the  cloor  of  mercy,  so  as  none  can  enter  in, 
but  the  members  of  the  mystical  body  of  Christ,  over  whose 
head  is  a  covert  of  atoning  blood,  the  Mediator’s  blood.  These 
indeed  may  pass  without  harm,  for  justice  has  nothing  to  re¬ 
quire  of  them.  But  others  cannot  pass,  since  they  are  not  in 
Christ:  death  comes  to  them  with  the  sting  in  it,  the  sting  of 
unpardoned  guilt.  It  is  armed  against  them,  with  all  the  force 
which  the  sanction  of  a  holy  law  can  give  it,  1  Cor.  xv.  56,  “  The 
sting  of  death  is  sin,  and  the  strength  of  sin  is  the  law.”  When 
that  law  was  given  on  Sinai,  “  the  whole  mount  quaked  great¬ 
ly,”  Exod.  xix.  18.  When  the  Redemer  was  making  satisfac¬ 
tion  for  the  elect’s  breaking  it,  “  the  earth  did  quake,  and  the 
rocks  rent,”  Matt,  xxvii.  51.  What  possible  ground  of  hope 
then,  is  there  to  the  wicked  man,  when  death  comes  upon  him 
armed  with  the  force  of  this  law?  How  can  he  escape  that 
fire,  which  “burnt  unto  the  midst  of  heaven?”  Deut.  iv.  11. 
How  shall  he  be  able  to  stand  in  that  smoke,  that  “  ascended 
as  the  smoke  of  a  furnace  ?”  Exod.  xix.  18.  How  will  he  en¬ 
dure  the  terrible  “thunders  and  lightnings,”  ver.  16,  and  dwell 
in  “  the  darkness,  clouds,  and  thick  darkness  ?”  Deut.  iv.  11. 
All  these  resemblances  heaped  together  do  but  faintly  represent 
the  fearful  tempest  of  wrath  and  indignation,  which  shall  pursue 
the  wicked  to  the  lowest  hell ;  and  for  ever  abide  on  them, 
who  are  driven  to  darkness  at  death. 

Thirdly ,  Death  roots  up  their  delusive  hopes  of  eternal  hap¬ 
piness  ;  then  it  is  that  their  covenant  with  death,  and  agreement 
with  hell,  is  broken.  They  are  awakened  out  of  their  golden 
dreams,  and  at  length  lift  up  their  eyes  ;  Job  viii.  14,  “  Whose 
hope  shall  be  cut  off,  and  whose  trust  shall  be  a  spider’s 
web.”  They  trust  that  all  shall  be  well  with  them  after  death  : 
but  their  trust  is  as  a  web  woven  out  of  their  own  bowels,  with 
a  great  deal  of  art  and  industry.  They  wrap  themselves  up  in 
their  hope,  as  the  spider  wraps  herself  in  her  web.  But  it  is  a 
weak  and  slender  defence ;  for  however  it  may  withstand  the 
threatenings  of  the  word  of  God,  death,  that  besom  of  destruc¬ 
tion,  will  sweep  them  and  it  both  away,  so  as  there  shall  not 
be  the  least  shred  of  it  left;  and  he,  who  this  moment  will  not 
let  his  hope  go,  shall  next  moment  be  utterly  hopeless. 
Death  overturns  the  house  built  on  the  sand;  it  leaves  no  man 
under  the  power  of  delusion. 


252 


HOPELESS  STATE  OF  THE  WICKED  IN  DEATH. 


Lastly ,  Death  makes  their  state  absolutely,  and  for  ever 
hopeless.  Matters  cannot  be  retrieved  and  amended  after  death. 
For,  1.  Time  once  gone  can  never  be  recalled.  If  cries  or 
tears,  price  or  pains,  could  bring  time  back  again,  the  wicked 
man  might  have  hope  in  his  death.  But  tears  of  blood  will  not 
prevad ;  nor  will  his  roaring  for  millions  of  ages,  cause  it  to 
return.  The  sun  will  not  stand  still  for  the  sluggard  to  awake 
and  enter  on  his  journey  ;  and  when  once  it  is  gone  down,  he 
needs  not  expect  the  night  to  be  turned  into  day  for  his  sake : 
he  must  lodge  the  long  night  of  eternity,  where  his  time  left 
him.  2.  There  is  no  returning  to  this  life,  to  amend  what  is 
amiss  ;  it  is  a  state  of  probation  and  trial,  which  terminates  at 
death;  therefore  we  cannot  return  to  it  again;  it  is  but  once 
we  thus  live,  and  once  we  die.  Death  carries  the  wicked  man 
to  “  his  own  place,”  Acts  i.  25.  This  life  is  our  working  day. 
Death  closes  our  day  and  our  work  together.  We  may  readily 
admit  the  wicked  might  have  some  hope  in  their  death,  if,  after 
death  has  opened  their  eyes,  they  could  return  to  life,  and  have 
but  the  trial  of  one  Sabbath,  one  offer  of  Christ,  one  day,  or 
but  one  hour  more,  to  make  up  their  peace  with  God:  but 
“  man  lieth  down,  and  riseth  not  till  the  heavens  be  no  more; 
they  shall  not  awake,  nor  be  raised  out  of  their  sleep,”  Job  xiv. 
12.  Lastly ,  in  the  other  world,  men  have  no  access  to  get 
their  ruined  state  and  condition  retrieved,  though  they  be  ever 
so  desirous  of  it.  “  For  there  is  no  work,  nor  device,  nor 
knowledge,  nor  wisdom  in  the  grave,  whither  thou  goest,” 
Eccl.  ix.  10.  Now  a  man  may  flee  from  the  wrath  to  come; 
he  may  get  into  a  refuge.  But  when  once  death  has  done  its 
work,  the  “  door  is  shut;”  there  are  no  more  offers  of  mercy, 
no  more  pardons;  where  the  tree  is  fallen,  there  it  must  lie. 

Let  what  has  been  said  be  carefully  pondered,  and  that  it  may 
be  of  use,  let  me  exhort  you, 

First ,  To  take  heed  that  you  entertain  no  hopes  of  heaven, 
but  what  are  built  on  a  solid  foundation :  tremble  to  think  what 
fair  hopes  of  happiness  death  sweeps  away,  like  cobwebs; 
how  the  hopes  of  many  are  cut  off,  when  they  seem  to  them¬ 
selves  to  be  at  the  very  threshold  of  heaven;  how,  in  the  mo¬ 
ment  they  expected  to  be  carried  by  angels  into  Abraham’s 
bosom,  into  the  regions  of  bliss  and  peace,  they  are  carried  by 
devils  into  the  society  of  the  damned  in  hell,  into  the  place  of 
torment,  and  regions  of  horror.  1  beseech  you  to  beware,  1.  Of 
a  hope  built  upon  ground  that  was  never  cleared.  The  wise 
builder  digged  deep,  Luke  vi.  48.  Were  your  hopes  of  heaven 
never  shaken ;  but  have  you  had  good  hopes  all  your  days  ? 
Alas  for  it !  you  may  see  the  mystery  of  your  case  explained, 
Luke  xi.  21,  “  When  a  strong  man  armed  keepeth  his  palace, 
his  goods  are  in  peace.”  But  if  they  have  been  shaken,  take 


CAUTIONS  AGAINST  FALSE  HOPES  OF  HEAVEN. 


253 


heed  lest  some  breaches  only  have  been  made  in  the  old  build¬ 
ing,  which  you  have  got  repaired  again,  by  ways  and  means  of 
your  own.  I  assure  you,  that  your  hope,  however  fair  a  build¬ 
ing  it  is,  is  not  to  trust  to,  unless  your  old  hopes  have  been 
razed,  and  you  have  built  on  a  foundation  quite  new.  2.  Be¬ 
ware  of  that  hope,  which  looks  brisk  in  the  dark,  but  loses  all 
its  lustre,  when  it  is  set  in  the  light  of  God’s  word,  when  it  is 
examined  and  tried  by  the  touchstone  of  Divine  revelation,  John 
iii.  20,21,  “For  every  one  that  doth  evil  hateth  the  light, 
neither  cometh  to  the  light,  lest  his  deeds  should  be  reproved. 
But  he  that  doth  the  truth,  cometh  to  the  light,  that  his  deeds 
may  be  made  manifest,  that  they  are  wrought  in  God.”  That 
hope,  which  cannot  abide  Scripture  trial,  but  sinks,  when 
searched  into  by  sacred  truth,  is  a  delusion,  and  not  a  true 
hope :  for  God’s  word  is  always  a  friend  to  the  graces  of  God’s 
Spirit,  and  an  enemy  to  delusion.  3.  Beware  of  that  hope, 
which  stands  without  being  supported  by  Scripture  evidences. 
Alas!  many  are  big  with  hopes,  who  cannot  give,  because  they 
really  have  not,  any  Scripture  grounds  for  them.  Thou  hopest 
that  all  will  be  well  with  thee  after  death:  but  what  word  of 
God  is  it,  on  which  thou  hast  been  caused  to  hope?  Psal.  cxix. 
49.  What  Scripture  evidence  hast  thou  to  prove  that  thy  hope 
is  not  the  hope  of  the  hypocrite?  What  hast  thou,  after  impar¬ 
tial  self  examination,  as  in  the  sight  of  God,  found  in  thyself, 
which  the  word  of  God  determines  to  be  a  sure  evidence  of  his 
right  to  eternal  life,  who  is  possessed  of  it?  Numbers  are 
ruined  with  such  hopes  as  stand  unsupported  by  Scripture  evi¬ 
dence.  Men  are  fond  and  tenacious  of  these  hopes;  but  death 
will  throw  them  down,  and  leave  the  self-deceiver  hopeless. 
Lastly ,  Beware  of  that  hope  of  heaven,  which  does  not  prepare 
and  dispose  you  for  heaven,  which  never  makes  your  soul  more 
holy,  l  John  iii.  3,  “  Every  man  that  hath  this  hope  in  him, 
purifieth  himself,  even  as  he  is  pure.”  The  hope  of  the  most 
part  of  men,  is  rather  a  hope  to  be  free  of  pain  and  torment  in 
another  life,  than  a  hope  of  true  happiness,  the  nature  whereof 
is  not  understood  and  discerned;  therefore  it  rests  in  sloth  and 
indolence,  and  does  not  excite  to  mortification  and  a  heavenly 
life.  So  far  are  they  from  hoping  aright  for  heaven,  that  they 
must  own,  if  they  speak  their  genuine  sentiments,  removing  out 
of  this  world  into  any  other  place  whatever,  is  rather  their  lear 
than  their  hope.  The  glory  of  the  heavenly  city  does  not  at  all 
draw  their  hearts  upwards  to  it,  nor  do  they  lift  up  their  heads 
with  joy,  in  the  prospect  of  arriving  at  it.  If  they  had  the  true 
hope  of  the  marriage  day,  they  would,  as  the  bride,  the  “  Lamb’s 
wife,”  be  “  making  themselves  ready  for  it,”  Rev.  xix.  7. 
But  their  hopes  are  produced  by  their  sloth,  and  their  sloth' is 
nourished  by  their  hopes.  Oh,  Sirs,  as  you  would  not  be  driven 

17 


254 


EXHORTATION  TO  SINNERS 


away  hopeless  in  your  death,  beware  of  these  hopes !  Raze 
them  now,  and  build  on  a  new  foundation,  lest  death  leave  not 
one  stone  of  them  upon  another,  and  you  never  be  able  to  hope 
any  more. 

Secondly ,  Hasten,  0  sinners,  out  of  your  wickedness,  out  of 
your  sinful  state,  and  out  of  your  wicked  life,  if  you  would  not 
at  death  be  driven  away  in  your  wickedness.  Remember  the 
fatal  end  of  the  wicked  man,  as  the  text  represents  it.  I  know' 
there  is  a  great  difference  in  the  death  of  the  wicked  in  respect 
of  some  circumstances  ;  but  all  of  them,  in  their  death,  agree  in 
this,  that  they  are  driven  away  in  their  wickedness.  Some  of 
them  die  resolutely,  as  if  they  scorned  to  be  afraid ;  some  in 
raging  despair,  so  filled  with  horror,  that  they  cry  out  as  if 
they  were  already  in  hell ;  others  in  sullen  despondency,  op¬ 
pressed  with  fears,  so  that  their  hearts  sink  within  them,  on  the 
remembrance  of  misspent  time,  and  the  view  which  they  have 
of  eternity,  having  neither  head  nor  heart  to  do  any  thing  for 
their  own  relief.  And  others  die  stupid  ;  they  lived  like  beasts, 
and  they  die  like  beasts,  without  any  concern  on  their  spirits 
about  their  eternal  state.  They  groan  under  their  bodily  dis¬ 
tress,  but  have  no  sense  of  the  danger  of  their  souls.  One  may, 
with  almost  as  much  prospect  of  success,  speak  to  a  stone,  as 
speak  to  them :  vain  is  the  attempt  to  teach  them  ;  nothing  that 
can  be  said  moves  them.  To  discourse  to  them,  either  of  the 
joys  of  heaven  or  the  torments  of  hell,  is  to  plough  on  a  rock, 
or  beat  the  air.  Some  die  like  the  foolish  virgins,  dreaming  of 
heaven;  their  foreheads  are  steeled  against  the  fears  of  hell, 
with  presumptuous  hopes  of  heaven.  Their  business,  who 
would  be  useful  to  them,  is  not  to  answer  doubts  about  the  case 
of  their  souls,  but  to  dispute  them  out  of  their  false  hopes.  But 
which  way  soever  the  unconverted  man  dies,  he  is  “  driven 
away  in  his  wickedness.”  O  dreadful  case !  Oh,  let  the  con¬ 
sideration  of  so  horrid  a  departure  out  of  this  world,  move  you 
to  flee  to  Jesus  Christ,  as  the  all-sufficient  Saviour,  an  almighty 
Redeemer.  Let  it  prevail  to  drive  you  out  of  your  wickedness, 
to  holiness  of  heart  and  life.  Though  you  reckon  it  pleasant  to 
live  in  wickedness,  yet  you  cannot  but  own,  it  is  bitter  to  die  in 
it.  And  if  you  leave  it  not  in  time,  you  must  go  in  your  wick¬ 
edness  to  hell,  the  proper  place  of  it,  that  it  may  be  set  there  on 
its  own  base.  For  when  you  are  passing  out  of  this  world,  all 
your  sins,  from  the  eldest  to  the  youngest  of  them,  will  swarm 
about  you,  hang  upon  you,  accompany  you  to  the  other  world ; 
and  as  so  many  furies  surround  you  there  for  ever. 

Lastly ,  O  be  concerned  for  others,  especially  for  your  rela¬ 
tions,  that  they  may  not  continue  in  their  sinful  natural  state, 
but  be  brought  into  a  state  of  salvation  ;  lest  they  be  driven  away 
in  their  wickedness  at  death.  What  would  you  not  do  to  pre- 


TO  FORSAKE  THEIR  WICKEDNESS. 


255 


vent  any  of  your  friends  dying  an  untimely  and  violent  death  ? 
But,  alas !  do  you  not  see  them  in  hazard  of  being  driven  away 
in  their  wickedness?  Is  not  death  approaching  them,  even  the 
youngest  of  them?  And  are  they  not  strangers  to  true  Christi¬ 
anity,  remaining  in  that  state,  in  which  they  came  into  the 
world  ?  Oh  !  make  haste  to  pluck  the  brand  out  of  the  fire,  be¬ 
fore  it  be  burned  to  ashes.  The  death  of  relations  often  leaves 
a  sting  in  the  hearts  of  those  they  leave  behind  them,  because 
they  did  not  do  for  their  souls  as  they  had  opportunity;  and  be¬ 
cause  the  opportunity  is  for  ever  taken  out  of  their  hands. 

Doctrine  II.  The  state  of  the  godly  in  death,  is  a  hopeful 
state.  We  have  seen  the  dark  side  of  the  cloud  looking  towards 
ungodly  men,  passing  out  of  the  world;  let  us  now  take  a  view 
of  the  bright  side  of  it ;  shining  on  the  godly,  as  they  enter  on 
their  eternal  state.  In  discoursing  on  this  subject,  I  shall  con¬ 
firm  this  doctrine,  answer  an  objection  against  it,  and  then  make 
some  practical  improvement  of  the  whole. 

For  confirmation,  let  it  be  observed,  that  although  the  passage 
out  of  this  world  by  death,  have  a  frightful  aspect  to  poor  mor¬ 
tals,  and  to  miscarry  in  it  must  needs  be  of  fatal  consequence ; 
yet  the  following  circumstances  make  the  state  of  the  godly  in 
their  death,  happy  and  hopeful. 

First ,  They  have  a  trusty  good  Friend  before  them  in  the 
other  world.  Jesus  Christ  their  best  Friend,  is  Lord  of  that 
land  to  which  death  carries  them.  When  Joseph  sent  for  his 
father  to  come  down  to  him  to  Egypt,  telling  him,  “God  had 
made  him  Lord  over  all  Egypt,”  Gen.  xlv.  9  ;  and  “Jacob  saw 
the  wagons  Joseph  had  sent  to  carry  him,  the  spirit  of  Jacob 
revived,”  ver.  27.  He  resolves  to  undertake  the  journey.  I 
think,  when  the  Lord  calls  a  godly  man  out  of  this  world,  he 
sends  him  such  glad  tidings,  and  such  a  kind  invitation  into  the 
other  world,  that  if  he  has  faith  to  believe  it,  his  spirit  must 
revive,  when  he  sees  the  wagon  of  death,  which  comes  to  carry 
him  thither.  It  is  true,  indeed,  he  has  a  weighty  trial  to  un¬ 
dergo — “  after  death,  the  judgment.”  But  the  case  of  the  godly 
is  altogether  hopeful ;  for  the  Lord  of  the  land  is  their  husband, 
and  their  husband  is  the  judge  ;  “  the  Father  hath  committed  all 
judgment  unto  the  Son,”  John  v.  22.  Surely  the  case  of  the 
wife  is  hopeful,  when  her  own  husband  is  her  judge,  even  such 
a  husband  as  hates  putting  away.  No  husband  is  so  loving  and 
so  tender  of  his  spouse,  as  the  Lord  Christ  is  of  his.  One 
would  think  it  would  be  a  very  bad  land,  which  a  wife  would 
not  willingly  go  to,  where  her  husband  is  her  ruler  and  judge. 
Moreover,  their  judge  is  the  advocate,  1  John  ii.  1,  “  We  have 
an  advocate  with  the  Father,  Jesus  Christ  the  righteous.” 
Therefore  they  need  not  fear  their  being  put  back,  and  falling 
into  condemnation.  What  can  be  more  favourable?  Can  they 


256 


HOPEFUL  STATE  OF  THE  GODLY  IN  DEATH. 


think,  that  he  who  pleads  their  cause,  will  himself  pass  sentence 
against  them?  Yet  further,  their  advocate  is  their  Redeemer; 
they  are  “  redeemed  with  the  precious  blood  of  Christ,”  l  Pet. 
i.  18,  19.  So  when  he  pleads  for  them,  he  is  pleading  his  own 
cause.  Though  an  advocate  may  be  careless  of  the  interest  of 
one  who  employs  him,  yet  surely  he  will  do  his  utmost  to  de¬ 
fend  his  own  right,  which  he  has  purchased  with  his  money: 
and  shall  not  their  advocate  defend  the  purchase  of  his  own 
blood  ?  But  more  than  all  that,  their  Redeemer  is  their  head, 
and  they  are  his  members,  Eph.  v.  23 — 30.  Though  one  were 
so  silly  as  to  let  his  own  purchase  go,  without  standing  up  to 
defend  his  right,  yet  surely  he  will  not  quit  a  limb  of  his  own 
body.  Is  not  their  case  then  hopeful  in  death,  who  are  so 
closely  linked  and  allied  to  the  Lord  of  the  other  world,  who 
has  “  the  keys  of  hell  and  of  death?” 

Secondly ,  They  shall  have  a  safe  passage  to  another  world. 
They  must  indeed  go  through  “  the  valley  of  the  shadow  of 
death;”  but  though  it  be  in  itself  a  dark  and  shady  vale,  it  shall 
be  a  valley  of  hope  to  them:  they  shall  not  be  driven,  but  walk 
through  it,  as  men  in  perfect  safety,  who  fear  no  evil,  Psal.  xxiii. 
4.  Why  should  they  fear?  They  have  the  Lord  of  the  land’s 
safe  conduct,  his  pass  sealed  with  his  own  blood;  namely,  the 
blessed  covenant,  which  is  the  saint’s  death-bed  comfort.  2  Sam. 
xxiii.  5,  “  Although  my  house  be  not  so  with  God,  yet  he  hath 
made  with  me  an  everlasting  covenant,  ordered  in  all  things  and 
sure  :  for  this  is  all  my  salvation,  and  all  my  desire,  although  he 
make  it  not  to  grow.”  Who  then  can  harm  them?  It  is  safe 
riding  in  Christ’s  chariot,  Cant.  iii.  9,  both  through  life  and 
death.  They  have  good  and  honourable  attendants,  a  guard, 
even  a  guard  of  angels.  These  encamp  about  them  in  the  time 
of  their  life;  and  surely  will  not  leave  them  in  the  day  of  their 
death.  These  happy  ministering  spirits  are  attendants  on  their 
Lord’s  bride,  and  will  doubtless  convey  her  safe  home  to  his 
house.  W7hen  friends  in  mournful  mood  stand  by  the  saint’s  bed 
side,  waiting  to  see  him  draw  his  last  breath,  his  soul  is  waited 
for  of  angels,  to  be  carried  by  them  into  Abraham’s  bosom,  Luke 
xvi.  22.  The  captain  of  the  saints’  salvation  is  the  captain  of 
this  holy  guard:  he  was  their  guide  even  unto  death,  and  he 
will  be  their  guide  through  it  too,  Psal.  xxiii.  4,  “Yea,  though 
I  walk  through  the  valley  of  the  shadow  of  death,  I  will  fear  no 
evil ;  for  thou  art  with  me.”  They  may,  without  fear,  pass  that 
river,  being  confident  it  shall  not  overflow  them;  and  they  may 
walk  through  that  fire,  being  sure  they  shall  not  be  burnt  by  it. 

Death  can  do  them  no  harm.  It  cannot  even  hurt  their  bodies : 
for  though  it  separate  the  soul  from  the  body ;  it  cannot  separate 
the  body  from  the  Lord  Jesus  Christ.  Even  death  is  to  them 
but  sleep  in  Jesus,  1  Thess.  iv.  14.  They  continue  members 


HOPEFUL  STATE  OF  THE  GODLY  IN  DEATH. 


257 


of  Christ,  though  in  a  grave.  Their  dust  is  precious  dust:  laid 
up  in  the  grave,  as  in  the  Lord’s  cabinet.  They  lie  in  a  grave 
mellowing,  as  precious  fruit  laid  up  to  be  brought  forth  to  him, 
at  the  resurrection.  The  husbandman  has  com  in  his  barn,  and 
corn  lying  in  the  ground:  the  latter  is  more  precious  to  him, 
than  the  former,  because  he  looks  to  get  it  returned  with  in¬ 
crease.  Even  so  the  dead  bodies  of  the  saints  are  valued  by 
their  Saviour :  they  are  “  sown  in  corruption,”  to  be  “raised 
in  incorruption;  sown  in  dishonour,”  to  be  “  raised  in  glory,” 
1  Cor.  xv.  42,  43.  It  cannot  hurt  their  souls.  It  is  with  the 
souls  of  the  saints  at  death,  as  with  Paul  and  his  company  in 
their  voyage,  whereof  we  have  the  history,  Acts  chap,  xxvii. 
The  ship  was  broken  to  pieces,  but  the  passengers  got  all  safe 
to  land.  When  the  dying  saint’s  speech  is  stopped,  his  eyes 
set,  and  his  last  breath  drawn;  the  soul  gets  safe  away  into  the 
heavenly  paradise,  leaving  the  body  to  return  to  its  earth,  but  in 
the  joyful  hope  of  a  re-union  at  its  glorious  resurrection.  But 
how  can  death  hurt  the  godly?  it  is  a  foiled  enemy:  if  it  cast 
them  down,  it  is  only  that  they  may  rise  more  glorious.  “  Our 
Saviour  Jesus  Christ  hath  abolished  death,”  2  Tim.  i.  10.  The 
soul  and  life  of  it  is  gone:  it  is  but  a  walking  shade  that  may 
fright,  but  cannot  hurt  saints :  it  is  only  the  shadow  of  death  to 
them  :  it  is  not  the  thing  itself ;  their  dying  is  but  as  dying,  or 
somewhat  like  dying.  The  apostle  tells  us,  “  It  is  Christ  that 
died,”  Rom.  viii.  34.  Stephen,  the  first  Christian  martyr,  though 
stoned  to  death,  yet  only  fell  asleep,  Acts  vii.  60.  Certainly, 
the  nature  of  death  is  quite  changed,  with  respect  to  the  saints. 
It  is  not  to  them,  what  it  was  to  Jesus  Christ  their  head:  it  is 
not  the  venomed  ruinating  thing,  wrapt  up  in  the  sanction  of 
the  first  covenant,  Gen.  ii.  17,  “  In  the  day  thou  eatest  thereof, 
thou  shalt  surely  die.”  It  comes  to  the  godly  without  a  sting: 
they  may  meet  it  with  that  salutation,  “  O  death,  where  is  thy 
sting?  Is  this  Mara?  Is  this  bitter  death?  It  went  out  full 
into  the  world,  when  the  first  Adam  opened  the  door  to  it,  but 
the  second  Adam  hath  brought  it  again  empty  to  his  own  peo¬ 
ple.  I  feel  a  sting,  may  the  dying  saint  say;  yet  it  is  but  a 
bee  sting,  stinging  only  through  the  skin :  but,  O  death  where 
is  thy  sting,  thine  old  sting,  the  serpent’s  sting,  that  stings  to 
the  heart  and  soul?  The  sting  of  death  is  sin  :  but  that  is  taken 
away.  If  death  arrest  the  saint,  and  carry  him  before  the  Judge, 
to  answer  for  the  debt  he  contracted,  the  debt  will  be  found 
paid  by  the  glorious  Surety  ;  and  he  has  the  discharge  to  show. 
The  thorn  of  guilt  is  pulled  out  of  the  man’s  conscience;  and 
his  name  is  blotted  out  of  the  black  roll,  and  written  among  the 
living  in  Jerusalem.  It  is  true,  it  is  a  great  journey  through  the 
valley  of  the  shadow  of  death  :  but  the  saint’s  burden  is  taken 
away  from  his  back,  his  iniquity  is  pardoned,  he  may  walk  at 


258 


HOPEFUL  STATE  OF  THE  GODLY  IN  DEATH. 


ease;  “no  lion  shall  be  there,  nor  any  ravenous  beast:”  the 
redeemed  may  walk  at  leisure  there,  free  from  all  apprehen¬ 
sions  of  danger. 

Lastly,  They  shall  have  a  joyful  entrance  into  the  other 
world.  Their  arrival  in  the  regions  of  bliss,  will  be  celebrated 
with  rapturous  hymns  of  praise  to  their  glorious  Redeemer.  A 
dying  day  is  a  good  day  to  a  godly  man.  Yea,  it  is  his  best 
day ;  it  is  better  to  him  than  his  birth  day,  or  than  the  most 
joyous  day  which  he  ever  had  on  earth.  “  A  good  name,” 
says  the  wise  man,  is  “better  than  precious  ointment:  and  the 
day  of  death  than  the  day  of  one’s  birth,”  Eccl.  vii.  1.  The 
notion  of  the  immortality  of  the  soul,  and  of  future  happiness, 
■which  obtained  among  some  Pagan  nations,  had  wonderful 
effects  on  them.  Some  of  them,  when  they  mourned  for 
the  dead,  did  it  in  women's  apparel;  that,  being  moved  with 
the  indecency  of  the  garb,  they  might  the  sooner  lay  aside 
their  mourning.  Others  buried  them  without  any  lamenta¬ 
tion  or  mourning;  but  had  a  sacrifice,  and  a  feast  for  friends, 
upon  that  occasion.  Some  were  wont  to  mourn  at  births, 
and  rejoice  at  burials.  But  the  practice  of  some  Indian  na¬ 
tions  is  yet  more  strange,  of  whom  it  is  reported,  that  upon 
the  husband’s  decease,  his  several  wives  contend  before  the 
judges,  which  of  them  was  the  best  beloved  wife:  and  she,  in 
whose  favour  it  was  determined,  with  a  cheerful  countenance, 
threw  herself  into  the  flames  prepared  for  her  husband’s  corpse, 
was  burned  with  it,  and  reckoned  happy ;  while  the  rest  lived 
in  grief,  and  were  accounted  miserable.  But  however  lame 
notions  of  a  future  state,  assisted  by  pride,  affectation  of  ap¬ 
plause,  apprehensions  of  difficulties  in  this  life,  and  such  like 
principles  proper  to  depraved  human  nature,  may  influence 
rude  uncultivated  minds,  when  strengthened  by  the  arts  of  hell; 
O  what  solid  joy  and  consolation  may  they  have,  who  are  true 
Christians,  being  in  Christ,  who  “hath  brought  life  and  im¬ 
mortality  to  light  through  the  gospel!”  2  Tim.  i.  10.  Death 
is  one  of  those  “  all  things,”  that  “  work  together  for  good,  to 
them  that  love  God,”  Rom.  viii.  28.  When  the  body  dies,  the 
soul  is  perfected :  the  body  of  death  goes  off,  at  the  death  of 
the  body.  What  harm  did  the  jailer  to  Pharaoh’s  butler, 
when  he  opened  the  prison  door  to  him,  and  let  him  out? 
Is  the  bird  in  worse  case,  when  at  liberty,  than  when  con¬ 
fined  in  a  cage  ?  Thus,  and  no  worse,  are  the  souls  of  the 
saints  treated  by  death.  It  comes  to  the  godly  man,  as  Hainan 
came  to  Mordecai,  with  the  royal  apparel  and  the  horse,  Esther 
iv.  1 1,  with  commission  to  do  them  honour,  however  awkwardly 
it  be  performed.  I  question  not  but  Haman  performed  the  cere¬ 
mony  with  a  very  ill  mein,  a  pale  face,  a  down  look,  and  a 
cloudy  countenance,  and  like  one  who  came  to  hang  him, 


AN  OBJECTION  ANSWERED. 


259 


rather  than  to  honour  him.  But  he,  whom  the  king  delighted 
to  honour,  must  be  honoured;  and  Haman,  Mordecai’s  grand 
enemy,  must  be  the  man  employed  to  put  this  honour  upon 
him.  Glory,  glory,  glory,  blessing  and  praise  to  our  Redeem¬ 
er,  our  Saviour,  our  Mediator,  by  whose  death,  grim  devour¬ 
ing  death  is  made  to  do  such  a  good  office  to  those  whom  it 
might  otherwise  have  hurried  away  in  their  wickedness,  to 
utter  and  eternal  destruction!  A  dying  day  is,  in  itself,  a  joy¬ 
ful  day  to  the  godly ;  it  is  their  redemption  day ;  when  the 
captives  are  delivered,  when  the  prisoners  are  set  free.  It  is 
the  day  of  the  pilgrims  coming  home  from  their  pilgrimage ; 
the  day  in  which  the  heirs  of  glory  return  from  their  travels, 
to  their  own  country,  and  their  Father’s  house;  and  enter  into 
actual  possession  of  the  glorious  inheritance.  It  is  their  mar¬ 
riage  day :  now  is  the  time  of  espousals;  but  then  the  marriage 
is  consummated,  and  a  marriage  feast  begun,  which  has  no 
period.  If  so,  is  not  the  state  of  the  godly  in  death,  a  hopeful 
state  ? 

Objection ,  “  But  if  the  state  of  the  godly  in  their  death  be  so 
hopeful,  how  comes  it  to  pass  that  many  of  them  when  dying, 
are  full  of  fears,  and  have  little  hope  ?”  Answer ,  It  must  be 
owned,  that  saints  do  not  all  die  in  one  and  the  same  manner ; 
there  is  a  diversity  among  them,  as  well  as  among  the  wicked ; 
yet  the  worst  case  of  a  dying  saint  is  indeed  a  hopeful  one. 
Some  die  triumphantly,  in  a  full  assurance  of  faith.  2  Tim.  iv. 
6,  7,  8,  “  The  time  of  my  departure  is  at  hand.  I  have  fought 
a  good  fight,  I  have  finished  my  course,  I  have  kept  the  faith. 
Henceforth  there  is  laid  up  for  me  a  crown  of  righteousness.” 
They  get  a  taste  of  the  joys  of  heaven,  while  here  on  earth; 
and  begin  the  songs  of  Zion,  while,  yet  in  a  strange  land. 
Others  die  in  a  solid  fiducial  dependance  on  their  Lord  and 
Saviour:  though  they  cannot  sing  triumphantly,  yet  they  can 
and  will  say  confidently,  “The  Lord  is  their  God.”  Though 
they  cannot  triumph  over  death,  with  old  Simeon,  having 
Christ  in  his  arms,  and  saying,  “  Lord,  now  lettest  thou  thy 
servant  depart  in  peace,  according  to  thy  word  :  for  mine  eyes 
have  seen  thy  salvation,”  Luke  ii.  29,  30;  yet  they  can  say 
with  dying  Jacob,  “  I  have  waited  for  thy  salvation,  O  Lord,” 
Gen.  xlix.  18.  His  left  hand  is  under  their  head,  to  support 
them ;  though  his  right  hand  does  not  embrace  them :  they 
firmly  believe,  though  they  are  not  filled  with  joy  in  believing. 
They  can  plead  the  covenant,  and  hang  by  the  promise,  although 
their  house  is  not  so  with  God,  as  they  could  wish.  But  the 
dying  day  of  some  saints  may  be  like  that  day  mentioned  in 
Zech.  xiv.  7,  “Not  day,  nor  night.”  They  may  die  under 
great  doubts  and  fears ;  setting  as  it  were  in  a  cloud,  and  going 
to  heaven  in  a  mist.  They  may  go  mourning  without  the  sun, 


260 


AN  OBJECTION  ANSWERED. 


and  never  put  off  their  spirit  of  heaviness,  till  death  strip  them 
of  it.  They  may  be  carried  to  heaven  through  the  coniines  of 
hell ;  and  may  be  pursued  by  the  devouring  lion,  even  to  the 
very  gates  of  the  new  Jerusalem ;  and  may  be  compared  to  a 
ship  almost  wrecked  in  sight  of  the  harbour,  which  yet  gets 
safe  into  her  port,  1  Cor.  iii.  15,  “  If  any  man’s  work  shall  be 
burnt,  he  shall  suffer  loss :  but  he  himself  shall  be  saved,  yet 
so  as  by  fire.”  There  is  safety  amidst  their  fears,  but  danger 
in  the  wicked’s  strongest  confidence;  and  there  is  a  blessed  seed 
of  gladness  in  their  greatest  sorrows,  “  Light  is  sown  for 
the  righteous,  and  gladness  for  the  upright  in  heart,”  Psal. 
xcvii.  11. 

iNow,  saints  are  liable  to  such  perplexity  in  their  death,  be¬ 
cause,  though  they  be  Christians  indeed,  yet  they  are  men  of 
like  passions  with  others  :  and  death  is  a  frightful  object  in  itself; 
whatever  dress  it  appears  in  :  the  stern  countenance  with  which 
it  looks  at  mortals,  can  hardly  miss  of  causing  them  to  shrink. 
Moreover,  the  saints  are  of  all  men  the  most  jealous  of  them¬ 
selves.  They  think  of  eternity,  and  a  tribunal,  more  deeply 
than  others  do;  with  them  it  is  a  more  serious  thing  to  die,  than 
the  rest  of  mankind  are  aware  of.  They  know  the  deceits  of 
the  heart,  the  subtilties  of  depraved  human  nature,  better  than 
others  do.  Therefore  they  may  have  much  to  do  to  keep  up 
hope  on  a  death-bed ;  while  others  pass  off  quietly,  like  sheep 
to  the  slaughter!  and  the  rather  that  Satan,  who  uses  all  his  art 
to  support  the  hopes  of  the  hypocrite,  will  do  his  utmost  to  mar 
the  peace,  and  increase  the  fears  of  the  saint.  And  finally,  the 
bad  frame  of  spirit,  and  ill  condition,  in  which  death  sometimes 
seizes  a  true  Christian,  may  cause  this  perplexity.  By  his 
being  in  the  state  of  grace,  he  is  indeed  always  habitually  pre¬ 
pared  for  death,  and  his  dying  safely  is  ensured :  but  yet  there  is 
more  necessary  to  his  actual  preparation  and  dying  comfortably, 
his  spirit  must  be  in  good  condition  too. 

Wherefore  there  are  three  cases,  in  which  death  cannot  but 
be  very  uncomfortable  to  a  child  of  God.  1.  If  it  seize  him  at 
a  time  when  the  guilt  of  some  particular  sin,  unrepented  of,  is 
lying  on  his  conscience;  and  death  comeson  that  very  account, 
to  take  him  out  of  the  land  of  the  living ;  as  was  the  case  of 
many  of  the  Corinthian  believers,  1  Cor.  xi.  30,  “  For  this 
cause,”  namely,  of  unworthy  communicating,  “  many  are  weak 
and  sickly  among  you,  and  many  sleep.”  If  a  person  is  sur¬ 
prised  with  the  approach  of  death,  while  lying  under  the  guilt 
of  some  unpardoned  sin,  it  cannot  but  cause  a  mighty  consterna¬ 
tion.  2.  When  death  catches  him  napping.  The  midnight  cry 
must  be  frightful  to  sleeping  virgins.  The  man  who  lies  in  a 
ruinous  house,  and  awakens  not  till  the  timbers  begin  to  crack, 
and  the  stones  to  drop  down  about  his  ears,  may  indeed  get  out 


CASES  OF  THE  UNEASINESS  OF  SAINTS. 


261 


of  it  safely,  but  not  without  fears  of  being  crushed  by  its  fall. 
When  a  Christian  has  been  going  on  in  a  course  of  security  and 
backsliding,  and  awakens  not  till  death  comes  to  his  bedside,  it 
is  no  wonder  that  he  gets  a  fearful  awakening.  Lastly ,  When 
he  has  lost  sight  of  his  saving  interest  in  Christ,  and  cannot 
produce  evidences  of  his  title  to  heaven.  It  is  hard  to  meet 
death  without  some  evidences  of  a  title  to  eternal  life  at  hand: 
hard  to  go  through  the  dark  valley,  without  the  candle  of  the 
Lord  shining  upon  the  head.  It  is  a  terrible  adventure  to  launch 
out  into  eternity,  when  a  man  can  make  no  better  of  it,  than  a 
leap  in  the  dark,  not  knowing  where  he  shall  light,  whether  in 
heaven  or  hell. 

Nevertheless,  the  state  of  the  saints,  in  their  death,  is  ahvays 
in  itself  hopeful.  The  presumptuous  hopes  of  the  ungodly,  in 
their  death,  cannot  make  their  state  hopeful;  neither  can  the 
hopelessness  of  a  saint  make  his  state  hopeless  :  for  God  judges 
according  to  the  truth  of  the  thing,  not  according  to  men’s  opin¬ 
ions  about  it.  Therefore,  the  saints  can  no  more  be  altogether 
without  hope,  than  they  can  be  altogether  without  faith.  Their 
faith  may  be  very  weak,  but  it  fails  not;  and  their  hope  very 
low,  yet  they  will,  and  do  hope  to  the  end.  Even  while  the 
godly  seem  to  be  carried  away  with  the  stream  of  doubts  and 
fears,  there  remains  still  as  much  hope  as  determines  them  to 
lay  hold  of  the  tree  of  life  that  grows  on  the  banks  of  the  river, 
Jonah  ii.  4,  “  Then  I  said,  I  am  cast  out  of  thy  sight:  yeti  will 
look  again  toward  thy  temple.” 

Use.  This  speaks  comfort  to  the  godly  against  the  fear  of 
death.  A  godly  man  may  be  called  a  happy  man  before  his 
death;  because,  whatever  befall  him  in  life,  he  shall  certainly 
be  happy  at  death.  You  who  are  in  Christ,  who  are  true 
Christians,  have  hope  in  your  end ;  and  such  a  hope  as  may 
comfort  you  against  all  those  fears  which  arise  from  the  con¬ 
sideration  of  a  dying  hour.  This  I  shall  branch  out,  in  answer¬ 
ing  some  cases  briefly: 

Case  I.  “  The  prospect  of  death,”  will  some  of  the  saints 
say,  “  is  uneasy  to  me,  not  knowing  what  shall  become  of  my 
family  when  I  am  gone.”  Answer.  The  righteous  has  hope  in 
his  death,  as  to  his  family,  as  well  as  himself.  Although  you 
have  little,  for  the  present,  to  live  upon;  which  has  been  the 
condition  of  many  of  God’s  chosen  ones,  1  Cor.  iv.  II,  “We,” 
namely,  the  apostles,  “  both  hunger  and  thirst,  and  are  naked, 
and  are  buffeted,  and  have  no  certain  dwelling  place:”  and 
though  you  have  nothing  to  leave  them,  as  was  the  case  of  that 
son  of  the  prophets,  who  feared  the  Lord,  and  yet  died  in  debt, 
which  he  was  unable  to  pay,  as  his  poor  widow  represents, 

2  Kings  iv.  1,  yet  you  have  a  good  Friend  to  leave  them  to; 
a  covenant  God,  to  whom  you  may  confidently  commit  them, 


262 


CASES  OF  THE  UNEASINESS  OF  SAINTS 


Jer.  xlix.  11,  “  Leave  thy  fatherless  children,  I  will  preserve 
them  alive;  and  let  thy  widows  trust  in  me.”  The  world  can 
bear  witness  of  signal  settlements  made  upon  the  children  of 
providence ;  such  as  by  their  pious  parents  have  been  cast  upon 
God’s  providential  care.  It  has  been  often  remarked,  that  they 
wanted  neither  provision  nor  education.  Moses  is  an  eminent 
instance  of  this.  He,  though  he  was  an  outcast  infant,  Exod. 
ii.  3,  yet  was  learned  in  all  the  wisdom  of  the  Egyptians,  Acts 
vii.  22,  and  became  king  in  Jeshurun,  Deut.  xxxiii.  5.  0 !  may 
we  not  be  ashamed,  that  we  do  not  confidently  trust  him  with 
the  concerns  of  our  families,  to  whom,  as  our  Saviour  and  Re¬ 
deemer,  we  have  committed  our  eternal  interests  ? 

Case  II.  “  Death  will  take  us  away  from  our  dear  friends; 
yea,  we  shall  not  see  the  Lord  in  the  land  of  the  living,  in  the 
blessed  ordinances.”  Answer.  It  will  take  you  to  your  best 
Friend,  the  Lord  Christ.  The  friends  you  leave  behind  you, 
if  they  be  indeed  persons  of  worth,  you  will  meet  again,  when 
they  come  to  heaven :  and  you  will  never  be  separated  any 
more.  If  death  take  you  away  from  the  temple  below,  it  will 
carry  you  to  the  temple  above.  It  will  indeed  take  you  from 
the  streams,  but  it  will  set  you  down  by  the  fountain.  If  it  put 
out  your  candle,  it  will  carry  you  where  there  is  no  night, 
where  there  is  an  eternal  day. 

Case  III.  “  I  have  so  much  to  do,  in  time  of  health,  to  satisfy 
myself  as  to  my  interest  in  Christ,  about  my  being  a  real  Chris¬ 
tian,  a  regenerate  man;  that  I  judge  it  is  almost  impossible  I 
should  die  comfortably.”  Answer.  If  it  is  thus  with  you,  then 
double  your  diligence  to  make  your  calling  and  election  sure. 
Endeavour  to  grow  in  knowledge,  and  walk  closely  with  God : 
be  diligent  in  self-examination ;  and  pray  earnestly  for  the  Holy 
Spirit,  whereby  you  may  know  the  things  freely  given  you  of 
God.  If  you  are  enabled,  by  the  power  and  Spirit  of  Christ 
thus  diligently  to  prosecute  your  spiritual  concerns,  though  the 
time  of  your  .life  be  neither  day  nor  night,  yet  at  evening  time 
it  may  be  light.  Many  weak  Christians  indulge  doubts  and 
fears  about  their  spiritual  state,  as  if  they  placed  at  least  some 
part  of  religion  in  this  imprudent  practice :  but  towards  the 
period  of  life,  they  think  and  act  in  another  manner.  The  tra¬ 
veller,  who  reckons  that  he  has  time  to  spare,  may  stand  still 
debating  with  himself,  whether  this  or  the  other  be  the  right 
way ;  but  when  the  sun  begins  to  set,  he  is  forced  to  lay  aside 
his  scruples,  and  resolutely  to  go  forward  in  the  road  which  he 
judges  to  be  the  right  one,  lest  he  lie  all  night  in  the  open  fields. 
Thus  some  Christians,  who  perplex  themselves  much,  through¬ 
out  the  course  oftheir  lives,  with  jealous  doubts  and  fears,  con¬ 
tent  themselves  when  they  come  to  die,  with  such  evidences  of 
the  safety  of  their  state,  as  they  could  not  be  satisfied  with  be- 


IN  VIEW  OP  DEATH,  ANSWERED. 


263 


fore ;  and,  by  disputing  less  against  themselves,  and  believing 
more,  court  the  peace  they  formerly  rejected,  and  gain  it  too. 

Case  IV.  “  I  am  under  a  sad  decay,  in  respect  of  my  spiri¬ 
tual  condition.”  Answer.  Bodily  consumptions  may  make 
death  easy :  but  it  is  not  so  in  spiritual  decays.  1  will  not  say, 
that  a  godly  man  cannot  be  easy  in  such  a  case,  when  he  dies, 
but  I  believe  it  is  rarely  so.  Ordinarily,  I  suppose,  a  cry 
comes  to  awaken  sleeping  virgins,  before  death  comes.  Sam¬ 
son  is  set  to  grind  in  the  prison,  till  his  locks  grow  again. 
David  and  Solomon  fell  under  great  spiritual  decays ;  but  before 
they  died,  they  recovered  their  spiritual  strength  and  vigour. 
However,  bestir  yourselves  without  delay,  to  strengthen  the 
things  that  remain :  your  fright  will  be  the  less,  for  being 
awakened  from  spiritual  sleep  before  death  comes  to  your  bed 
side :  and  you  ought  to  lose  no  time,  seeing  you  know  not  how 
soon  death  may  seize  you. 

Case  V.  “  It  is  terrible  to  think  of  the  other  world,  that 
world  of  spirits,  which  I  have  so  little  acquaintance  with.” 
Answer.  Thy  best  friend  is  Lord  of  that  other  world.  Abra¬ 
ham’s  bosom  is  kindly  even  to  those  who  never  saw  his  face. 
After  death,  thy  soul  becomes  capable  of  converse  with  the 
blessed  inhabitants  of  that  other  world.  The  spirits  of  just 
men  made  perfect,  were  once  such  as  thy  spirit  now  is.  And 
as  for  the  angels,  however  superior  their  nature  in  the  rank  of 
beings,  yet  our  nature  is  dignified  above  theirs,  in  the  man 
Christ,  and  they  are,  all  of  them,  thy  Lord’s  servants,  and  so 
thy  fellow- servants. 

Case  VI.  “  The  pangs  of  death  are  terrible.”  Answer. 
Yet  not  so  terrible  as  pangs  of  conscience,  caused  by  a  pierc¬ 
ing  sense  of  guilt,  and  apprehensions  of  Divine  wrath,  with 
which  I  suppose  thee  to  be  not  altogether  unacquainted.  But 
who  would  not  endure  bodily  sickness,  that  the  soul  may 
become  sound,  and  every  whit  whole  ?  Each  pang  of  death 
will  set  sin  a  step  nearer  the  door;  and  with  the  last  breath, 
the  body  of  sin  will  breathe  out  its  last.  The  pains  of  death 
will  not  last  long;  and  the  Lord  thy  God  will  not  leave,  but 
support  thee  under  them. 

Case  VII.  “  But  I  am  like  to  be  cut  off  in  the  midst  of  my 
days.”  Answer.  Do  not  complain,  you  will  be  the  sooner  at 
home  :  you  thereby  have  the  advantage  of  your  fellow  labour¬ 
ers,  who  were  at  work  before  you,  in  the  vineyard.  God,  in 
the  course  of  his  providence,  hides  some  of  his  saints  early  in 
the  grave,  that  they  may  be  taken  away  from  the  evil  to  come. 
An  early  removal  out  of  this  world,  prevents  much  sin  and 
misery.  They  have  no  ground  of  complaint,  who  get  the  res¬ 
idue  of  their  years  in  Immanuel’s  land.  Surely  thou  shah  live 
as  long  as  thou  hast  work  cut  out  for  thee  by  the  great  Master, 


CONSIDERATIONS  TO  RECONCILE  SAINTS  TO  DEATH. 


to  be  done  for  him  in  this  world :  and  when  that  is  at  an  end, 
it  is  high  time  to  be  gone. 

Case  VIII.  “  I  am  afraid  of  sudden  death.”  Answer.  Thou 
mayst  indeed  die  so.  Good  Eli  died  suddenly,  1  Sam.  iv. 
18.  Yet  death  found  him  watching,  ver.  13,  “  Watch,  there¬ 
fore,  for  ye  know  not  what  hour  the  Lord  doth  come,”  Matt, 
xxiv.  42.  But  be  not  afraid,  it  is  an  inexpressible  comfort, 
that  death,  come  when  it  will,  can  never  catch  thee  out  of 
Christ;  and  therefore  can  never  seize  thee,  as  a  jailer,  to  hurry 
thee  into  the  prison  of  hell.  Sudden  death  may  hasten  and 
facilitate  thy  passage  to  heaven,  but  can  do  thee  no  prejudice. 

Case  IX.  “I  am  afraid  it  will  be  my  lot  to  die  wanting  the 
exercise  of  reason.”  Answer.  I  make  no  question  but  a  child 
of  God,  a  true  Christian,  may  die  in  this  case.  But  what 
harm  ?  There  is  no  hazard  in  it,  as  to  his  eternal  state  :  a  dis¬ 
ease  at  death,  may  divest  him  of  his  reason,  but  not  of  his  re¬ 
ligion.  When  a  man,  going  a  long  voyage,  has  put  his  affairs 
in  order,  and  put  all  his  goods  aboard ;  he  himself  may  be 
carried  on  board  the  ship  sleeping:  all  is  safe  with  him, 
although  he  knows  not  where  he  is,  till  he  awake  in  the  ship. 
Even  so  the  godly  man,  who  dies  in  this  case,  may  die  uncom¬ 
fortably,  but  not  unsafely. 

Case  X.  “  I  am  naturally  timorous,  and  the  very  thoughts 
of  death  are  terrible  to  me.”  Answer.  The  less  you  think  on 
death,  the  thoughts  of  it  will  be  the  more  frightful :  make  it 
familiar  to  you  by  frequent  meditations  upon  it,  and  you  may 
thereby  quiet  your  fears.  Look  at  the  white  and  bright  side  of 
the  cloud  :  take  faith’s  view  of  the  city  that  hath  foundations  ; 
so  shall  you  see  hope  in  your  death.  Be  duly  affected  with  the 
body  of  sin  and  death,  the  frequent  interruptions  of  your  com¬ 
munion  with  God,  and  with  the  glory  which  dwells  on  the 
other  side  of  death  :  this  will  contribute  much  to  remove  slavish 
fear. 

It  is  a  pity  that  saints  should  be  so  fond  of  life  as  they  often 
are  :  they  ought  to  be  always  on  good  terms  with  death.  When 
matters  are  duly  considered,  it  might  be  well  expected  that 
every  child  of  God,  every  regenerate  man,  should  generously 
profess  concerning  his  life,  what  Job  did,  chap.  vii.  16,  “I  loathe 
it,  I  would  not  live  always.”  In  order  to  gain  their  hearts  to 
this  desirable  temper,  I  offer  the  following  additional  considera¬ 
tions. 

First ,  Consider  the  sinfulness  that  attends  life  in  this  world. 
While  you  live  here,  you  sin,  and  see  others  sinning.  You 
breathe  infectious  air.  You  live  in  a  pest-house.  Is  it  at  all 
strange  to  loathe  such  a  life?  1.  Your  own  plague-sores  are 
running  on  you.  Does  not  the  sin  of  your  nature  make  you 
groan  daily?  Are  you  not  sensible,  that  though  the  cure  be  be- 


CONSIDERATIONS  TO  RECONCILE  SAINTS  TO  DEATH. 


265 


gun,  it  is  yet  far  from  being  perfected  ?  Has  not  the  leprosy 
got  into  the  walls  of  the  house,  which  cannot  be  removed  with¬ 
out  pulling  it  down?  Is  not  your  nature  so  vitiated,  that  no  less 
than  the  separation  of  the  soul  from  the  body  can  root  out  the 
disease  ?  Have  you  not  your  sores  without,  as  well  as  your  sick¬ 
ness  within  ?  Do  you  not  leave  marks  of  your  pollution  on 
whatever  passes  through  your  hands  ?  Are  not  all  your  actions 
tainted  and  blemished  with  defects  and  imperfections?  Who, 
then,  should  be  much  in  love  with  life,  but  such  whose  sickness 
is  their  health,  and  who  glory  in  their  shame?  2.  The  loath¬ 
some  sores  of  others  are  always  before  your  eyes,  go  where  you 
will.  The  follies  and  wickedness  of  men  are  every  where  con¬ 
spicuous,  and  make  but  an  unpleasant  scene.  The  sinful  world 
is  but  an  unsightly  company,  a  disagreeable  crowd,  in  which 
the  most  loathsome  are  the  most  numerous.  3.  Are  not  your 
own  sores  often  breaking  out  again  after  healing?  Frequent 
relapses  may  weli  cause  us  remit  of  our  fondness  for  this  life. 
To  be  ever  struggling,  and  anon  falling  into  the  mire  again, 
makes  weary  work.  Do  you  never  wish  for  cold  death,  thereby 
effectually  to  cool  the  heat  of  these  lusts,  which  often  take  fire 
again  ;  even  after  a  flood  of  godly  sorrow  has  gone  over  them? 
4.  Do  not  you  sometimes  infect  others,  and  others  infect  you  ? 
There  is  no  society  in  the  world,  in  which  every  member  of  it 
does  not  sometimes  lay  a  stumbling  block  before  the  rest.  The 
best  carry  about  with  them  the  tinder  of  a  corrupt  nature,  which 
they  cannot  be  rid  of  while  they  live,  and  which  is  liable  to  be 
kindled  at  all  times,  and  in  all  places:  yea,  they  are  apt  to  in¬ 
flame  others,  and  become  the  occasions  of  sinning.  Certainly 
these  things  are  apt  to  embitter  this  life  to  the  saints. 

Secondly,  Consider  the  misery  and  troubles  that  attend  it. 
Rest  is  desirable,  but  it  is  not  to  be  found  on  this  side  of  the 
grave.  Worldly  troubles  attend  all  men  in  this  life.  This  world 
is  a  sea  of  trouble,  where  one  wave  rolls  upon  another.  They, 
who  fancy  themselves  beyond  the  reach  of  trouble,  are  mistaken : 
no  stale,  no  stage  of  life,  is  exempted  from  it.  The  crowned 
head  is  surrounded  with  thorny  cares.  Honour  many  times 
paves  the  way  to  deep  disgrace  :  riches,  for  the  most  part,  are 
kept  to  the  hurt  of  the  owners.  The  fairest  rose  wants  not 
prickles  ;  and  the  heaviest  cross  is  sometimes  found  wrapt  up  in 
the  greatest  earthly  comfort.  Spiritual  troubles  attend  the  saints 
in  this  life.  They  are  like  travellers  journeying  in  a  cloudy 
night,  in  which  the  moon  sometimes  breaks  out  from  under  one 
cloud,  but  quickly  hides  her  head  again  under  another:  no  wonder 
they  long  to  be  at  their  journey’s  end.  The  sudden  alterations 
which  the  best  frame  of  spirit  is  liable  to,  the  perplexing  doubts, 
confounding  fears,  short  lived  joys,  and  long  running  sorrows, 
which  have  a  certain  affinity  with  the  present  life,  must  needs 


266 


DIRECTIONS  HOW  TO  PREPARE  FOR  DEATH. 


create  in  the  saints  a  desire  to  be  with  Christ,  which  is  best 
of  all. 

Lastly ,  Consider  the  great  imperfections  attending  this  life. 
While  the  soul  is  lodged  in  this  cottage  of  clay,  the  necessities 
of  the  body  are  many;  it  is  always  craving.  The  mud  walls 
must  be  repaired  and  patched  up  daily,  till  the  clay  cottage  fall 
down  for  good  and  all.  Eating,  drinking,  sleeping,  and  the 
like,  are,  in  themselves,  but  mean  employments  for  a  rational 
creature,  and  will  be  reputed  such  by  the  heaven-born  soul. 
They  are  badges  of  imperfection,  and,  as  such,  unpleasant  to 
the  mind,  aspiring  unto  that  life  and  immortality  which  is 
brought  to  light  through  the  gospel ;  and  would  be  very  grievous, 
if  this  state  of  things  were  of  long  continuance.  Does  not  the 
gracious  soul  often  find  itself  yoked  with  the  body,  as  with  a 
companion  in  travel,  unable  to  keep  pace  with  it?  When  the 
spirit  is  willing,  the  flesh  is  weak.  When  the  soul  would  mount 
upward,  the  body  is  a  clog  upon  it,  and  as  a  stone  tied  to  the 
foot  of  a  bird  attempting  to  fly.  The  truth  is,  O  believer,  thy 
soul  in  this  body  is,  at  best,  but  like  a  diamond  in  a  ring, 
where  much  of  it  is  obscured ;  it  is  far  sunk  in  the  vile  clay  till 
relieved  by  death. 

I  conclude  this  subject  with  a  few  directions,  how  to  prepare 
for  death,  so  as  we  may  die  comfortably.  1  speak  not  here  of 
habitual  preparation  for  death,  which  a  true  Christian,  in  virtue 
of  his  gracious  state,  never  wants,  from  the  time  he  is  born 
again,  and  united  to  Christ;  but  of  actual  preparation,  or  readi¬ 
ness  in  respect  of  his  particular  case,  frame,  and  disposition  of 
mind  and  spirit ;  the  want  of  which  makes  even  a  saint  very 
unfit  to  die. 

First,  Let  it  be  your  constant  care  to  keep  a  clean  conscience, 
“  a  conscience  void  of  offence  toward  God,  and  toward  man,” 
Acts  xxiv.  16.  Beware  of  a  standing  controversy  between  God 
and  you,  on  the  account  of  some  iniquity  regarded  in  the  heart. 
When  an  honest  man  is  about  to  leave  his  country,  and  not  to 
return,  he  settles  accounts  with  those  he  had  dealings  with,  and 
lays  down  methods  for  timeously  paying  his  debts,  lest  he  be 
reckoned  a  bankrupt,  and  attacked  by  an  officer  when  he  is 
going  off.  Guilt  lying  on  the  conscience,  is  a  fountain  of  fears, 
and  will  readily  sting  severely,  when  death  stares  the  criminal 
in  the  face.  Hence  it  is,  that  many,  even  of  God’s  children, 
when  dying,  wish  passionately,  and  desire  eagerly,  that  they 
may  live  to  do  what  they  ought  to  have  done  before  that  time. 
Wherefore,  walk  closely  with  God;  be  diligent,  strict,  and 
exact  in  your  course :  beware  of  loose,  careless,  and  irregular 
conversation;  as  you  would  not  lay  up  for  yourselves,  anguish 
and  bitterness  of  spirit,  in  a  dying  hour.  And  because,  through 
the  infirmity  cleaving  to  us,  in  our  present  state  of  imperfection, 


DIRECTIONS  HOW  TO  PREPARE  FOR  DEATH. 


267 


in  many  things  we  offend  all,  renew  your  repentance  daily,  and 
be  ever  washing  in  the  Redeemer’s  blood.  As  long  as  you  are 
in  the  world,  you  will  need  to  wash  your  feet,  John  xiii.  10, 
that  is,  to  make  application  of  the  blood  of  Christ  anew,  for 
purging  your  consciences  from  the  guilt  of  daily  miscarriages. 
Let  death  find  you  at  the  fountain;  and,  if  so,  it  will  find  you 
ready  to  answer  its  call. 

Secondly ,  Be  always  watchful,  waiting  for  your  change, 
“  Like  unto  men  that  wait  for  their  lord — that  when  he  cometh 
and  knocketh,  they  may  open  unto  him  immediately,”  Luke  xii. 
36.  Beware  of  “  slumbering,  and  sleeping  while  the  Bride¬ 
groom  tarries.”  To  be  awakened  out  of  spiritual  slumber,  by 
a  surprising  call  to  pass  into  another  world,  is  a  very  frightful 
thing  ;  but  he  who  is  daily  waiting  for  the  coming  of  his  Lord, 
shall  comfortably  receive  the  grim  messenger,  while  he  beholds 
him  ushering  in  Him  of  whom  he  may  confidently  say,  “  This 
is  my  God,  and  I  have  waited  for  him.”  The  way  to  die  com¬ 
fortably,  is  to  die  daily.  Be  often  essaying,  as  it  were,  to  die. 
Bring  yourselves  familiarly  acquainted  with  death,  by  making 
many  visits  to  the  grave,  in  serious  meditations  upon  it.  This 
was  Job’s  practice,  chap.  xvii.  13,  14,  “  I  have  made  my  bed 
in  the  darkness.”  Go  thou,  and  do  likewise;  and  when  death 
comes,  thou  shalt  have  nothing  to  do  but  to  lie  down.  “  I  have 
said  to  corruption,  Thou  art  my  father :  to  the  worm,  thou  art 
my  mother  and  my  sister.”  Do  thou  say  so  too;  and  thou  wilt 
be  the  fitter  to  go  home  to  their  house.  Be  frequently  reflecting 
upon  your  conduct  and  considering  what  course  of  life  you  wish 
to  be  found  in,  when  death  arrests  you  ;  and  act  accordingly. 
When  you  do  the  duties  of  your  station  in  life,  or  are  employed 
in  acts  of  worship,  think  with  yourselves,  that,  it  may  be,  this 
is  the  last  opportunity;  and  therefore  do  it  as  if  you  were  never 
to  do  more  of  that  kind.  When  you  lie  down  at  night,  compose 
your  spirits,  as  if  you  were  not  to  awake  till  the  heavens  be  no 
more.  And  when  you  awake  in  the  morning,  consider  that  new 
day  as  your  last;  and  live  accordingly.  Surely  that  night  comes, 
of  which  you  will  never  see  the  morning ;  or  that  morning,  of 
which  you  will  never  see  the  night.  But  which  of  your  morn¬ 
ings  or  nights  will  be  such,  you  know  not. 

Thirdly ,  Employ  yourselves  much  in  weaning  your  hearts 
from  the  world.  The  man  who  is  making  ready  to  go  abroad, 
busies  himself  in  taking  leave  of  his  friends.  Let  the  mantle  of 
earthly  enjoyments  hang  loose  about  you;  that  it  may  be  easily 
dropped,  when  death  comes  to  carry  you  away  into  another 
world.  Moderate  your  affections  towards  your  lawful  comforts 
of  life  :  let  not  your  hearts  be  too  much  taken  with  them.  The 
traveller  acts  unwisely,  who  suffers  himself  to  be  so  allured 
with  the  conveniences  of  the  inn  where  he  lodges,  as  to  make 


268 


DIRECTIONS  IIOW  TO  PREPARE  FOR  DEATH. 


his  necessary  departure  from  it  grievous.  Feed  with  fear,  and 
walk  through  the  world  as  pilgrims  and  strangers.  The  same 
as,  when  the  corn  is  forsaking  the  ground,  it  is  ready  for  the 
sickle ;  when  the  fruit  is  ripe,  it  falls  off  the  tree  easily:  so, 
when  a  Christian’s  heart  is  truly  weaned  from  the  world,  he  is 
prepared  for  death;  and  it  will  be  the  more  easy  to  him.  A 
heart  disengaged  from  the  world  is  a  heavenly  one  :  we  are  ready 
for  heaven  when  our  heart  is  there  before  us,  Mat.  vi.  21. 

Fourthly ,  Be  diligent  in  gathering  and  laying  up  evidences  of 
your  title  to  heaven,  for  your  support  and  comfort  at  the  hour  of 
death.  The  neglect  hereof  mars  the  joy  and  consolation  which 
some  Christians  might  otherwise  have  at  their  death.  Where¬ 
fore,  examine  yourselves  frequently,  as  to  your  spiritual  state; 
that  evidences  which  lie  hid  and  unobserved,  may  be  brought 
to  light  and  taken  notice  of.  And  if  you  would  manage  this 
work  successfully,  make  solemn,  serious  work  of  it.  Set  apart 
some  time  for  it.  And,  after  earnest  prayer  to  God,  through 
Jesus  Christ,  for  the  enlightening  influences  of  his  Holy  Spirit, 
whereby  you  may  be  enabled  to  understand  his  own  word,  and 
to  discern  his  own  work  in  your  souls ;  examine  yourselves  be¬ 
fore  the  tribunal  of  your  consciences,  that  you  may  judge 
yourselves,  in  this  weighty  matter. 

And,  in  the  first  place,  let  the  marks  of  a  regenerate  state  be 
fixed  from  the  Lord’s  word :  have  recourse  to  some  particular 
text  for  that  purpose;  such  as  Prov.  viii.  17,  “  1  love  them  that 
love  me.”  Compare  Luke  xiv.  26,  “  If  any  man  come  to  me, 
and  hate  not  his  father  and  mother,  and  wife,  and  children,  and 
brethren,  and  sisters,  yea,  and  his  own  life  also,  he  cannot  be 
my  disciple.”  Psal.  cxix.  6,  “  Then  shall  I  not  be  ashamed, 
when  I  have  respect  unto  all  thy  commandments.”  Psal.  xviii. 
23,  “I  was  also  upright  before  him:  and  I  kept  myself  from 
mine  iniquity.”  Compare  Rom.  vii.  22,  23,  “For  I  delight  in 
the  law  of  God,  after  the  inward  man:  but  I  see  another  law  in 
my  members,  warring  against  the  law  of  my  mind.”  1  John  iii. 
3,  “Every  man  that  hath  this  hope  in  him,  purifieth  himself, 
even  as  he  is  pure.”  Matt.  v.  3,  “  Blessed  are  the  poor  in 
spirit:  for  theirs  is  the  kingdom  of  heaven.”  Phil.  iii.  3,  “  For 
we  are  the  circumcision,  which  worship,”  or  serve,  “  God  in 
the  spirit,  and  rejoice  in  Christ  Jesus,  and  have  no  confidence  in 
the  flesh.”  The  sum  of  the  evidence  arising  from  these  texts, 
lies  here:  a  real  Christian  is  one  who  loves  God  for  himself, 
as  well  as  for  his  benefits ;  and  that  with  a  supreme  love,  above 
all  persons,  and  all  things  ;  he  has  an  awful  and  impartial  re¬ 
gard  to  God’s  commands;  he  opposes  and  wrestles  against  that 
sin,  which  of  all  others  most  easily  besets  him;  he  approves  and 
loves  the  holy  law,  even  in  that  very  point  wherein  it  strikes 
against  his  most  beloved  lust;  his  hope  of  heaven  engages  him 


DIRECTIONS  HOW  TO  PREPARE  FOR  DEATH. 


269 


in  the  study  of  universal  holiness;  in  the  which  he  aims  at 
perfection,  though  he  cannot  reach  it  in  this  life ;  he  serves  the 
Lord,  not  only  in  acts  of  worship,  but  in  the  whole  of  his  con¬ 
versation;  and  as  to  both,  is  spiritual  in  the  principle,  motives, 
aims,  and  ends  of  his  service :  yet  he  sees  nothing  in  himself  to 
trust  to,  before  the  Lord.  Christ  and  his  fulness  is  the  stay  of 
his  soul;  his  confidence  is  cut  off  from  all  that  is  not  Christ,  or 
in  Christ,  in  point  of  justification  or  acceptance  with  God,  and 
in  point  of  sanctification  too.  Every  one,  in  whom  these  cha¬ 
racters  are  found,  has  a  title  to  heaven,  according  to  the  word. 
It  is  convenient  and  profitable  to  mark  such  texts,  for  this  spe¬ 
cial  use,  as  they  occur,  while  you  read  the  Scriptures,  or  hear 
sermons.  The  marks  of  a  regenerate  state  thus  fixed,  in  the 
next  place,  impartially  search  and  try  your  own  hearts  thereby, 
as  in  the  sight  of  God,  with  dependence  on  him  for  spiritual 
discernment,  that  you  may  know  whether  they  be  in  you  or  not. 
When  you  find  them,  form  the  conclusion  deliberately  and  dis¬ 
tinctly;  namely,  that  therefore  you  are  regenerated,  and  have  a 
title  to  heaven.  Thus  you  may  gather  evidences.  But  be  sure 
to  have  recourse  to  God  in  Christ,  by  earnest  prayer,  for  the  tes¬ 
timony  of  the  Spirit,  whose  office  it  is  to  “  bear  witness  with  our 
spirit,  that  we  are  the  children  of  God,”  Rom.  viii.  16.  More¬ 
over,  carefully  observe  the  course  and  method  of  providence 
towards  you  ;  and  likewise,  how  your  soul  is  affected  under  the 
same,  in  the  various  steps  thereof:  compare  both  with  Scripture 
doctrines,  promises,  threatenings,  and  examples :  so  shall  you 
perceive  if  the  Lord  deals  with  you  as  he  uses  to  do  unto  those 
that  love  his  name,  and  if  you  be  going  forth  by  the  footsteps 
of  the  flock.  This  may  afford  you  comfortable  evidence.  Walk 
tenderly  and  circumspectly,  and  the  Lord  will  manifest  himself 
to  you,  according  to  his  promise,  John  xiv.  21,  “  lie  that  hath 
my  commandments,  and  keepeth  them,  he  it  is  that  loveth  me ; 
and  he  that  loveth  me,  shall  be  loved  by  my  Father;  and  I  will 
love  him,  and  will  manifest  myself  to  him.”  But  it  is  in  vain 
to  think  of  successful  self-examination,  if  you  be  loose  and  irre¬ 
gular  in  your  conversation. 

Lastly ,  Dispatch  the  work  of  your  day  and  generation  with 
speed  and  diligence.  “David,  after  he  had  served  his  own 
generation  by  the  will  of  God,  fell  on  sleep,”  Acts  xiii.  36.  God 
has  allotted  us  certain  pieces  of  work  of  this  kind,  which  ought 
to  be  dispatched  before  the  time  of  working  be  over,  Eccles.  ix. 
10,  “  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy  might: 
for  there  is  no  work,  nor  knowledge,  nor  wisdom,  in  the  grave, 
whither  thou  goest.”  Gal.  vi.  10,  “  As  we  have  therefore  op¬ 
portunity,  let  us  do  good  unto  all  men,  especially  unto  them 
who  are  of  the  household  of  faith.”  If  a  passenger,  after  he  has 
got  on  ship  board,  and  the  ship  is  getting  under  sail,  remember 

18 


270 


DOCTRINE  OF  THE  RESURRECTION  ASSERTED. 


that  he  has  omitted  to  dispatch  a  piece  of  necessary  business 
when  he  was  ashore,  it  must  needs  be  uneasy  to  him  :  even  so, 
reflection  in  a  dying  hour  upon  neglected  seasons,  and  lost  op¬ 
portunities,  cannot  fail  to  disquiet  a  Christian.  Wherefore, 
whatever  is  incumbent  on  thee  to  do  for  God’s  honour,  and  the 
good  of  others,  either  as  the  duty  of  thy  station,  or  by  special 
opportunity  put  into  thy  hand,  perform  it  seasonably,  if  thou 
wouldst  die  comfortably. 


HEAD  III. 

OF  THE  RESURRECTION. 

Marvel  not  at  this :  for  the  hour  is  coming,  in  the  which  all  that  are  in 
the  graves  shall  hear  his  voice,  and  shall  come  forth  ;  they  that  have 
done  good,  unto  the  resurrection  of  life  ;  and  they  that  have  done  evil, 
unto  the  resurrection  of  damnation. — John  v.  28,  29. 

These  words  are  part  of  the  defence  which  our  Lord  Jesus 
Christ  makes  for  himself,  when  persecuted  by  the  JeAvs,  for 
curing  the  impotent  man,  and  ordering  him  to  carry  away  his 
bed  on  the  Sabbath;  and  for  vindicating  his  conduct,  when 
accused  by  them  of  having  thereby  profaned  that  day.  On  this 
occasion  he  professes  himself  not  only  Lord  of  the  Sabbath, 
but  also  Lord  of  life  and  death ;  declaring,  in  the  words  of  the 
text,  the  resurrection  of  the  dead  to  be  brought  to  pass  by  his 
power.  This  he  introduces  with  these  words,  as  with  a  solemn 
preface,  “  Marvel  not  at  this,”  viz.  at  this  strange  discourse  of 
mine :  do  not  wonder  to  hear  me,  whose  appearance  is  so  very 
mean  in  your  eyes,  talk  at  this  rate  ;  for  the  day  is  coming,  in 
which  the  dead  shall  be  raised  by  my  power. 

Observe  in  this  text,  1 .  The  doctrine  of  the  resurrection  as¬ 
serted:  “All  that  are  in  the  graves  shall  hear  his  voice,  and 
shall  come  forth.”  The  dead  bodies,  which  are  reduced  to 
dust,  shall  revive,  and  evidence  life  by  hearing  and  moving. 
2.  The  author  of  it,  Jesus  Christ,  “  the  Son  of  man,”  vers.  27. 
The  dead  shall  hear  his  voice,  and  be  raised  thereby.  3.  The 
number  that  shall  be  raised,  “All  that  are  in  the  graves,” 
that  is,  all  the  dead  bodies  of  men,  howsoever  differently  dis¬ 
posed  of  in  different  kinds  of  graves  ;  or  all  the  dead,  good  and 
bad.  They  are  not  all  buried  in  graves,  properly  so  called : 
some  are  burnt  to  ashes ;  some  drowned,  and  buried  in  the  bel¬ 
lies  of  fishes ;  yea,  some  devoured  by  maneaters,  called  can- 


CERTAINTY  OF  THE  RESURRECTION. 


271 


nibals :  but,  wherever  the  matter  or  substance  of  which  the 
body  was  composed  is  to  be  found,  thence  they  shall  come 
forth.  4.  The  great  distinction  that  shall  be  made  between  the 
godly  and  the  wicked :  they  shall  indeed  both  rise  again  in  the 
resurrection.  None  of  the  godly  shall  be  missing;  though, 
perhaps,  they  either  had  no  burial,  or  a  very  obscure  one  :  and 
all  the  wicked  shall  come  forth ;  their  vaulted  tombs  shall  hold 
them  no  longer  than  the  voice  is  uttered.  But  the  former  shall 
have  a  joyful  resurrection  to  life,  whilst  the  latter  have  a  dread- 
fid  resurrection  to  damnation.  Lastly ,  The  set  time  of  this 
great  event:  there  is  an  hour,  or  certain  fixed  period  of  time, 
appointed  of  God  for  it.  We  are  not  told  when  that  hour  will 
be,  but  that  it  is  coming;  for  this  among  other  reasons,  that  we 
may  always  be  ready. 

Doctrine.  There  shall  be  a  resurrection  of  the  dead.  In 
discoursing  of  this  subject,  I  shall — 1.  Show  the  certainty  of 
the  resurrection.  II.  I  shall  inquire  into  the  nature  of  it.  And, 
lastly ,  make  some  practical  improvement  of  the  whole. 

I.  In  showing  the  certainty  of  the  resurrection,  I  shall  evince. 
1.  That  God  can  raise  the  dead.  2.  That  he  will  do  it;  which 
are  the  two  grounds  or  topics  laid  down  by  Christ  himself, 
when  disputing  with  the  Sadducees,  Matt.  xxii.  29,  “Jesus 
answered  and  said  unto  them,  Ye  do  err,  not  knowing  the 
Scriptures,  nor  the  power  of  God.” 

First ,  Seeing  God  is  almighty,  surely  he  can  raise  the  dead. 
We  have  instances  of  this  powerful  work  of  God,  both  in  the 
Old  and  New  Testament.  The  son  of  the  widow  in  Sarepta 
was  raised  from  the  dead,  1  Kings  xvii.  22 ;  the  Shunamite’s 
son,  2  Kings  iv.  35;  and  the  man  “cast  into  the  sepulchre  of 
Elisha,”  chap.  xiii.  21.  In  which  we  may  observe  a  grada¬ 
tion,  the  second  of  these  miraculous  events  being  more  illus¬ 
trious  than  the  first,  and  the  third  than  the  second.  The  first 
of  these  persons  was  raised  when  he  was  but  newly  dead; 
the  prophet  Elijah,  who  raised  him,  being  present  at  his 
decease.  The  second,  when  he  had  lain  dead  a  considerable 
time;  namely,  while  his  mother  travelled  from  Shunem  to 
mount  Carmel,  reckoned  about  the  distance  of  sixteen  miles, 
and  returned  from  thence  to  her  house,  with  Elisha,  who 
raised  him.  The  last,  not  till  they  were  burying  him,  and  the 
corpse  was  cast  into  the  prophet’s  grave.  In  like  manner,  in 
the  New  Testament,  Jairus’s  daughter,  Mark  v.  41,  and 
Dorcas,  Acts  ix.  40,  were  both  raised  to  life,  when  lately  dead; 
the  widow’s  son  in  Nain,  when  they  were  carrying  him  out  to 
bury  him,  Luke  vii.  11,  15  ;  and  Lazarus,  when  thought  to  be 
putrefying  in  the  grave,  John  xi.  39 — 44. 

Can  men  make  curious  glasses  out  of  ashes,  reduce  flowers 
into  ashes,  and  raise  them  again  out  of  these  ashes,  restoring 


272 


CERTAINTY  OF  THE  RESURRECTION. 


them  to  their  former  beauty  ;  and  cannot  the  great  Creator,  who 
made  all  things  of  nothing,  raise  man’s  body,  after  it  is  reduced 
into  dust?  If  it  be  objected,  “  How  can  men’s  bodies  be  raised 
up  again,  after  they  are  reduced  to  dust,  and  the  ashes  of  many 
generations  are  mingled  together?  Scripture  and  reason  furnish 
the  answer;  “  With  men  it  is  impossible,  but  not  with  God.” 
It  is  absurd  for  men  to  deny  that  God  can  do  a  thing,  because 
they  see  not  how  it  may  be  done.  How  small  a  portion  do  we 
know  of  his  ways  !  How  absolutely  incapable  are  we  of  con¬ 
ceiving  distinctly  of  the  extent  of  almighty  power,  and  much 
more  of  comprehending  its  actings,  and  method  of  procedure ! 
I  question  not,  but  many  illiterate  men  are  as  great  infidels  to 
many  chemical  experiments,  as  some  learned  men  are  to  the 
doctrine  of  the  resurrection:  and  as  these  last  are  ready  to  de¬ 
ride  the  former,  so  “  the  Lord  will  have  them  in  derision.” 
What  a  mystery  was  it  to  the  Indians,  that  the  Europeans  could, 
by  a  piece  of  paper,  converse  together  at  the  distance  of  some 
hundreds  of  miles?  How  much  were  they  astonished  to  see 
them,  with  their  guns,  produce  as  it  were  thunder  and  light¬ 
ning  in  a  moment,  and  at  pleasure  kill  men  afar  off?  Shall 
some  men  do  such  things  as  are  wonders  in  the  eyes  of  others 
because  they  cannot  comprehend  them,  and  shall  men  confine 
the  infinite  power  of  God  within  the  narrow  boundaries  of  their 
own  shallow  capacities,  in  a  matter  no  ways  contrary  to  reason  ? 
An  inferior  nature  has  but  a  very  imperfect  conception  of  the 
power  of  a  superior.  Brutes  do  not  conceive  of  the  actings  of 
reason  in  men ;  and  men  have  but  lame  notions  of  the  power  of 
angels:  how  low  and  inadequate  a  conception  then,  must  a 
finite  nature  have  of  the  power  of  that  which  is  infinite ! 
Though  we  cannot  conceive  how  God  acts,  yet  we  ought  to 
believe  he  can  do  above  what  we  can  think  or  conceive. 

Wherefore,  let  the  bodies  of  men  be  laid  in  the  grave;  let 
them  rot  there,  and  be  reduced  into  the  most  minute  particles: 
or  let  them  be  burnt,  and  the  ashes  cast  into  rivers,  or  thrown 
up  into  the  air,  to  be  scattered  by  the  wind:  let  the  dust  of  a 
thousand  generations  be  mingled,  and  the  steams  of  the  dead 
bodies  wander  to  and  fro  in  the  air:  let  birds  or  wild  beasts  eat 
the  dead  bodies,  or  the  fishes  of  the  sea  devour  them,  so  that  the 
parts  of  human  bodies,  thus  destroyed,  pass  into  substantial 
parts  of  birds,  beasts,  or  fishes:  or,  what  is  more  than  that,  let 
maneaters,  who  themselves  must  die,  and  rise  again,  devour 
human  bodies ;  and  let  others  devour  them  again ;  and  then  let 
our  modern  Sadducees  propose  the  question  in  these  cases,  as 
the  ancient  Sadducees  did  in  the  case  of  the  woman  who  had 
been  married  to  seven  husbands  successively,  Matt.  xxii.  28, 
we  answer,  as  our  blessed  Lord  and  Saviour  did,  ver.  29,  “Ye 
do  err,  not  knowing  the  Scriptures,  nor  the  power  of  God.” 


CERTAINTY  OF  THE  RESURRECTION. 


273 


We  believe  God  to  be  omniscient  and  omnipotent;  infinite  in 
knowledge  and  in  power;  and  hence,  agreeably  to  the  dictates 
of  reason,  we  conclude  the  possibility  of  the  resurrection,  even 
in  the  cases  supposed. 

Material  things  may  change  their  forms  and  shapes,  may  be 
reduced  to  the  principles  of  which  they  are  formed;  but  they 
are  not  annihilated,  or  reduced  to  nothing;  nor  can  they  be 
so,  by  any  created  power.  God  is  omniscient,  his  understand¬ 
ing  is  infinite;  therefore  he  knows  all  things;  what  they  were 
at  any  time,  what  they  are,  and  where  they  are  to  be  found. 
Though  the  countryman,  who  comes  into  the  apothecary’s 
shop,  cannot  find  out  the  drug  he  wants ;  yet  the  apothecary 
himself  knows  what  he  has  in  his  shop,  whence  it  came,  and 
where  it  is  to  be  found.  And,  in  a  mixture  of  many  different 
seeds,  the  expert  gardener  can  distinguish  between  each  of 
them.  Why  then  may  not  Omniscience  distinguish  between 
dust  and  dust?  Can  he,  who  knows  all  things  to  perfection, 
be  liable  to  any  mistake  about  his  own  creatures?  Whoso  be¬ 
lieves  an  infinite  understanding,  must  needs  own,  that  no  mass 
of  dust  is  so  jumbled  together,  but  God  perfectly  comprehends, 
and  infallibly  knows,  how  the  most  minute  particle,  and  every 
one  of  them,  is  to  be  matched.  Therefore  he  knows  where  the 
particles  of  each  dead  body  are ;  whether  in  the  earth,  sea, 
or  air,  how  confused  soever  they  are  scattered.  And  par¬ 
ticularly  he  knows  where  to  find  the  primitive  substance  of  the 
maneater,  howsoever  evaporated  or  reduced,  as  it  were,  into 
air  or  vapour,  by  sweat  or  perspiration:  and  how  to  separate 
the  parts  of  the  body,  that  was  eaten,  from  the  body  of  the 
eater,  howsoever  incorporated  or  made  one  body  with  it :  and 
so  understands  not  only  how,  but  whence,  he  is  to  bring  back 
the  primitive  substance  of  the  maneater  to  its  proper  place : 
and  also  to  separate  from  the  maneater’s  body  that  part  of  the 
devoured  body  which  goes  into  its  substance,  and  is  indeed  but 
a  very  small  part  of  it.  It  is  certain  the  bodies  of  men,  as  of 
all  other  animals  or  living  creatures,  are  in  a  continual  flux : 
they  grow  and  are  sustained  by  daily  food ;  so  small  a  part 
whereof  becomes  nourishment,  that  the  most  part  evaporates. 
And  it  is  reckoned  that,  at  least,  as  much  of  the  food  evaporates 
insensibly  by  perspiration,  as  is  voided  by  other  perceptible 
ways.  Yea,  the  nourishing  part  of  the  food,  when  assimilated, 
and  thereby  become  a  part  of  the  body,  evaporates  by  perspi¬ 
ration,  through  the  pores  of  the  skin,  and  is  again  supplied  by 
the  use  of  other  food :  yet  the  body  is  still  reckoned  one  and 
the  same  body.  Whence  we  may  conclude,  that  it  is  not 
essential  to  the  resurrection  of  the  body,  that  every  particle  of 
the  matter,  which  at  any  time  was  part  of  a  human  body, 
should  be  restored  to  it,  when  it  is  raised  up  from  death  to  life. 


274 


CERTAINTY  OF  THE  RESURRECTION. 


Were  it  so,  the  bodies  of  men  would  become  of  so  huge  a  size, 
that  they  would  bear  no  resemblance  to  the  persons.  It  is  suf¬ 
ficient  to  denominate  it  the  same  body  that  died,  when  it  is 
risen  again,  if  the  body  that  is  raised  be  formed  in  its  former 
proportions,  of  the  same  particles  of  matter,  which  at  any  time 
were  its  constituent  parts,  however  it  be  refined:  just  as  we 
reckon  it  is  the  same  body  that  was  pined  away  by  long  sick¬ 
ness,  which  becomes  fat  and  fair  again  after  recovery. 

Now,  to  this  infinite  understanding  join  infinite  power, 
whereby  he  is  able'  to  subdue  all  things  unto  himself ;  and  this 
gloriously  great  work  appears  most  reasonable.  If  Omniscience 
discover  every  little  particle  of  dust,  where  it  is,  and  how  it  is 
to  be  matched,  cannot  Omnipotence  bring  them,  and  join  them 
together,  in  their  order?  Can  the  watchmaker  take  up  the 
several  pieces  of  a  watch,  lying  in  a  confused  heap  before  him, 
and  set  each  in  its  proper  place ;  and  cannot  God  put  the  hu¬ 
man  body  into  order,  after  its  dissolution?  Did  he  speak  this 
world  into  being,  out  of  nothing:  and  can  he  not  form  man’s 
body  out  of  its  pre-existent  matter  ?  If  he  calls  those  things 
which  be  not,  as  though  they  were,  surely  he  can  call  things 
that  are  dissolved,  to  be  as  they  were  before  the  compound 
was  resolved  into  its  parts  and  principles.  Wherefore,  God  can 
raise  the  dead.  And  “  why  should  it  be  thought  a  thing  in¬ 
credible  with  you,  that  God  should  raise  the  dead  ?  Acts  xxvi.  8. 

Secondly ,  God  will  do  it.  He  not  only  can  do  it,  but  he 
certainly  will  do  it,  because  he  has  said  it.  Our  text  is  very 
full  to  this  purpose,  “  All  that  are  in  the  graves  shall  hear  his 
voice,  and  shall  come  forth ;  they  that  have  done  good,  unto 
the  resurrection  of  life,  and  they  that  have  done  evil,  unto 
the  resurrection  of  damnation.”  These  words  relate  to,  and 
are  an  explanation  of,  that  part  of  Daniel’s  prophecy,  Dan.  xii. 
2,  “  And  many  of  them  that  sleep  in  the  dust  of  the  earth 
shall  awake,  some  to  everlasting  life,  and  some  to  shame  and 
everlasting  contempt.”  Which  appears  to  be  calculated  to 
confront  the  doctrine  of  the  Sadducees ;  which  the  Holy 
Ghost  knew  was  to  be  at  a  great  height  in  the  Jewish  church, 
under  the  persecution  of  Antiochus.  There  are  many  other 
texts  in  the  Old  and  NeAv  Testament,  that  might  here  be 
adduced  ;  such  as  Acts  xxiv.  15,  “  And  have  hope  towards  God, 
which  they  themselves  also  allow,  that  there  shall  be  a  resurrec¬ 
tion  of  the  dead,  both  of  the  just  and  unjust.”  And  Job  xix. 
26,  27,  “Though  after  my  skin  worms  destroy  this  body,  yet 
in  my  flesh  shall  I  see  God;  whom  I  shall  see  for  myself,  and 
mine  eyes  shall  behold,  and  not  another;  though  my  reins  be 
consumed  within  me.”  But  I  need  not  multiply  testimonies, 
in  a  matter  so  clearly  and  frequently  taught  in  sacred  Scripture. 
Our  Lord  and  Saviour  himself  proves  it,  against  the  Sadducees, 


CERTAINTY  OF  THE  RESURRECTION. 


275 


in  that  remarkable  text,  Luke  xx.  37,  38,  “Now  that  the  dead 
are  raised,  even  Moses  showed  at  the  bush,  when  he  calleth 
the  Lord,  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob;  for  he  is  not  a  God  of  the  dead,  but  of  the  living : 
for  all  live  unto  him.”  These  holy  patriarchs  were  dead ;  never¬ 
theless,  the  Lord  Jehovah  is  called  their  God,  namely,  in  virtue  of 
the  covenant  of  grace,  and  in  the  sense  thereof ;  in  which  sense, 
the  phrase  comprehends  all  blessedness,  as  that  which,  by  the  co¬ 
venant,  is  secured  to  them  who  are  in  it;  Heb.  xi.  16,  “  God  is 
not  ashamed  to  be  called  their  GOD ;  for  he  hath  prepared  for 
them  a  city.”  He  is  not  called  the  God  of  their  souls  only; 
but  their  God,  the  God  of  their  persons,  souls,  and  bodies;  the 
which,  by  virtue  of  his  truth  and  faithfulness,  must  have  its  full 
effect:  now  it  cannot  have  its  full  effect  on  the  dead,  who,  in 
as  much  as  they  are  dead,  are  far  from  all  blessedness  ;  but  on  the 
living,  who  alone  are  capable  of  it.  Therefore  since  God  is 
still  called  their  God,  they  are  living  in  respect  of  God,*  although 
their  bodies  are  yet  in  the  grave  ;  for,  in  respect  of  him,  who  by 
his  power  can  restore  them  to  life,  and  in  his  covenant  has  de¬ 
clared  his  will  and  purpose  so  to  do,  and  whose  promise  cannot 
fail,  they  are  all  to  be  reckoned  to  live;  and,  consistent  with  the 
covenant,  their  death  is  but  a  sleep,  out  of  which,  in  virtue  of 
the  same  covenant,  securing  all  blessedness  to  their  persons, 
their  whole  man,  they  must,  and  shall  certainly  be  awakened. 
The  apostle  Paul  proves  the  resurrection  at  large,  1  Cor.  chap, 
xv.  and  shows  it  to  be  a  fundamental  article,  the  denial  whereof 
is  subversive  of  Christianity,  ver.  13,  14,  “If  there  be  no  resur¬ 
rection  of  the  dead,  then  is  Christ  not  risen.  And  if  Christ  be 
not  risen,  then  is  our  preaching  vain,  and  your  faith  is  also 
vain.” 

To  assist  us  in  conceiving  of  it,  the  Scripture  gives  us  types 
of  the  resurrection  of  the  dead;  as  the  dry  bones  living,  Ezek. 
chap,  xxxvii,  Jonah’s  coming  out  of  the  whale’s  belly,  Matt, 
xii.  40.  And  nature  affords  us  emblems  and  resemblances  of 
it;  as  the  sun’s  setting  and  rising  again,  night  and  day,  winter 
and  summer,  sleeping  and  waking ;  swallows  in  winter  lying 
void  of  all  appearance  of  life,  in  ruinous  buildings,  and  subterra¬ 
neous  caverns,  and  reviving  again  in  the  spring  season ;  the  seed 
dying  under  the  clod,  and  afterwards  springing  up  again:  all 
which,  and  the  like,  may  justly  be  admitted  as  designed  by  the 
God  of  nature,  though  not  for  proofs,  yet  for  memorials  of  the 
resurrection  ;  whereof  we  have  assurance  from  the  Scripture, 
1  Cor.  xv.  36,  “  Thou  fool,  that  which  thou  sowest  is  not  quick¬ 
ened,  except  it  die.” 

*  Their  souls  are  actually  so,  and  enjoy  communion  with  him,  and 
with  saints  and  angels. 


276 


OF  THE  NATURE  OP  THE  RESURRECTION. 


II.  I  shall  inquire  into  the  nature  of  the  resurrection,  showing, 
1.  Who  shall  be  raised.  2.  What  shall  be  raised.  3.  How  the 
dead  shall  be  raised. 

1.  Who  shall  be  raised.  Our  text  tells  us  who  they  are; 
namely,  “  all  that  are  in  the  graves,”  that  is,  all  mankind  who 
are  dead.  As  for  those  persons  who  shall  be  found  alive  at  the 
second  coming  of  Christ,  they  shall  not  die,  and  soon  after  be 
raised  again;  but  such  a  change  shall  suddenly  pass  upon  them, 
as  shall  be  to  them  instead  of  dying  and  rising  again  ;  so  that 
their  bodies  shall  become  like  to  those  bodies  which  are  raised 
out  of  the  graves,  1  Cor.  xv.  51,  52,  “  We  shall  not  all  sleep, 
but  we  shall  all  be  changed  ;  in  a  moment,  in  the  twinkling  of 
an  eye.”  Hence  those  who  are  to  be  judged  at  the  great  day, 
are  distinguished  into  quick  and  dead,  Acts  x.  42.  All  the  dead 
shall  arise,  whether  godly  or  wicked,  just  or  unjust,  Acts  xxiv. 
15,  old  or  young;  the  whole  race  of  mankind,  even  those  who 
never  saw  the  sun,  but  died  in  their  mother’s  womb,  Rev.  xx.  12, 
“And  I  saw  the  dead,  small  and  great,  stand  before  God.”  The 
sea  and  earth  shall  give  up  their  dead,  without  reserve ;  none 
shall  be  kept  back. 

2.  What  shall  be  raised.  The  bodies  of  mankind.  A  man 
is  said  to  die,  when  the  soul  is  separated  from  the  body,  “  and 
returns  unto  God  who  gave  it,”  Eccles.  xii.  7.  But  it  is  the 
body  only  which  is  laid  in  the  grave,  and  can  be  properly  said 
to  be  raised ;  wherefore  the  resurrection  is,  strictly  speaking, 
competent  to  the  body  only.  Moreover,  it  is  the  same  body 
that  dies,  which  shall  rise  again.  At  the  resurrection,  men  shall 
not  appear  with  other  bodies,  as  to  substance,  than  those  which 
they  now  have,  and  which  are  laid  down  in  the  grave;  but 
with  the  self  same  bodies  endowed  with  other  qualities.  The 
very  notion  of  a  resurrection  implies  this,  since  nothing  can  be 
said  to  rise  again,  but  that  which  falls.  But  to  illustrate  it  a 
little,  First ,  It  is  plain  from  Scripture  testimony.  The  aposde 
asserts  that  it  is  “this  mortal”  which  “must  put  on  immor¬ 
tality,”  1  Cor.  xv.  53;  and  that  Christ  “  shall  change  our  vile 
body,  that  it  may  be  fashioned  like  unto  his  glorious  body,” 
Phil.  iii.  21.  Death,  in  Scripture  language,  is  a  sleep,  and  the 
resurrection  an  awakening  out  of  that  sleep,  Job  xiv.  12; 
which  shows  the  body  rising  up,  to  be  the  self  same  that  died. 
Secondly ,  The  equity  of  the  Divine  procedure,  both  with  re¬ 
spect  to  the  godly  and  the  wicked,  proves  this.  It  is  not  reckoned 
equal  among  men,  that  one  do  the  work,  and  another  get  the 
reward.  Though  the  glorifying  of  the  bodies  of  the  saints  is 
not,  properly  speaking,  and  in  a  strict  sense,  the  reward  of  their 
services  or  sufferings  on  earth;  yet  this  is  evident,  that  it  is  not 
at  all  agreeable  to  the  manner  of  the  Divine  dispensation,  that 
one  body  should  serve  him,  and  another  be  glorified :  that  one 


OF  THE  NATURE  OF  THE  RESURRECTION. 


277 


should  fight,  and  another  receive  the  crown.  How  can  it  be 
imagined,  that  “  the  temples  of  the  Holy  Ghost,”  as  the  bodies 
of  believers  are  termed,  1  Cor.  vi.  19,  should  always  lie  in 
rubbish,  and  others  be  reared  up  in  their  stead?  that  the  mem¬ 
bers  of  Christ,  vers.  15,  should  perish  utterly,  and  other  bodies 
come  in  their  room?  Nay,  surely,  as  the  bodies  of  the  saints 
now  bear  a  part  in  glorifying  God,  and  some  of  them  suffer  in 
his  cause,  so  they  shall  partake  of  the  glory  that  is  to  be  re¬ 
vealed.  And  these  bodies  of  the  wicked,  which  are  laid  in  the 
dust,  shall  be  raised  again,  that  the  same  body  which  sinned, 
may  suffer.  Shall  one  body  sin  here,  and  another  suffer  in  hell 
for  that  sin?  Shall  that  body  which  was  the  soul’s  companion 
in  sin,  lie  for  ever  hid  in  the  dust ;  and  another  body,  which  did 
not  act  any  part  in  sinning,  be  its  companion  in  torment?  No, 
no ;  it  is  that  body,  which  now  takes  up  all  their  thoughts  to 
provide  for  its  wants  and  pleasures,  that  shall  be  raised  up,  to 
suffer  in  hell.  It  is  that  tongue  that  is  now  the  swearing,  lying 
tongue,  which  will  need  water  to  cool  it,  in  eternal  flames.  The 
same  feet  that  now  stand  in  the  way  of  sinners,  and  carry  men  in 
their  ungodly  courses,  shall  stand  in  the  burning  lake.  And  the 
same  covetous  and  lascivious  eyes  shall  take  part  in  the  fire 
and  smoke  of  the  pit. 

3.  How  the  dead  shall  be  raised.  The  same  Jesus,  who  was 
crucified  without  the  gates  of  Jerusalem,  shall,  at  the  last  day, 
to  the  conviction  of  all,  be  declared,  both  Lord  and  Christ; 
appearing  as  judge  of  the  world,  attended  with  his  mighty 
angels,  2  Thess.  i.  7.  He  “shall  descend  from  heaven  with  a 
shout,  with  the  voice  of  the  archangel,  and  with  the  trump  of 
God.”  1  Thess.  iv.  16.  “The  trumpet  shall  sound,  and  the 
dead  shall  be  raised.”  and  those  who  are  alive,  changed,  1  Cor. 
xv.  52.  Whether  this  shout,  voice,  and  trumpet,  denote  some 
audible  voice,  or  only  the  workings  of  Divine  power,  for  the 
raising  of  the  dead,  and  other  awful  purposes  of  that  day, 
though  the  former  seems  probable,  I  will  not  positively  deter¬ 
mine.  There  is  no  question,  but  this  coming  of  the  Judge  of 
the  world  will  be  in  greater  majesty  and  terror,  than  we  can 
conceive:  yet  that  awful  grandeur,  majesty,  and  state,  which 
was  displayed  at  the  giving  of  the  law,  viz.  thunders  heard, 
lightnings,  and  a  thick  cloud  upon  the  mount  seen,  the  Lord 
descending  in  fire,  the  whole  mount  quaking  greatly,  and  the 
voice  of  the  trumpet  waxing  louder  and  louder,  Exod.  xix.  16, 
may  help  to  form  a  becoming  thought  of  it.  However,  the 
sound  of  this  trumpet  shall  be  heard  all  the  world  over  ;  it  shall 
reach  to  the  depths  of  the  sea,  and  into  the  bowels  of  the  earth. 
At  this  loud  alarm,  bones  shall  come  together,  bone  to  his  bone; 
the  scattered  dust  of  all  the  dead  shall  be  gathered  together,  dust 
to  his  dust ;  “  neither  shall  one  thrust  another,  they  shall  walk 


278 


OF  THE  NATURE  OF  THE  RESURRECTION. 


every  one  in  his  path;”  and,  meeting  together  again,  shall  make 
up  that  very  same  body  which  crumbled  into  dust  in  the  grave. 
At  the  same  alarming  voice,  shall  every  soul  come  again  into 
its  own  body,  never  more  to  be  separated.  The  dead  can 
stay  no  longer  in  their  graves,  but  must  bid  an  eternal  fare¬ 
well  to  their  long  homes:  they  hear  his  voice,  and  must  come 
forth,  and  receive  their  final  sentence. 

Now,  as  there  is  a  great  difference  between  the  godly  and  the 
wicked,  in  their  life,  and  in  their  death :  so  will  there  be  also  in 
their  resurrection. 

The  godly  shall  be  raised  out  of  their  graves,  by  virtue  of  the 
Spirit  of  Christ,  the  blessed  bond  of  their  union  with  him,  Rom. 
viii.  11,  “  He  that  raised  up  Christ  from  the  dead,  shall  also 
quicken  your  mortal  bodies,  by  his  Spirit  that  dwelleth  in  you.” 
Jesus  Christ  arose  from  the  dead,  as  the  “  first  fruits  of  them  that 
slept,”  1  Cor.  xv.  20.  So  they  that  are  Christ’s,  shall  follow 
at  his  coming,  ver.  23.  The  mystical  head  having  got  above 
the  waters  of  death,  he  cannot  but  bring  forth  the  members  after 
him,  in  due  time. 

They  shall  come  forth  with  inexpressible  joy:  for  then  shall 
that  passage  of  Scripture,  which  in  its  immediate  scope,  respected 
the  Babylonish  captivity,  be  fully  accomplished  in  its  extensive 
spiritual  view,  Isa.  xxvi.  19,  “Awake  and  sing,  ye  that  dwell 
in  the  dust.”  As  a  bride  adorned  for  her  husband,  goes  forth 
of  her  bed  chamber  unto  the  marriage;  so  shall  the  saints  go 
forth  of  their  graves,  unto  the  marriage  of  the  Lamb.  Joseph 
had  a  joyful  coming  out  from  the  prison,  Daniel  from  the  lion’s 
den,  and  Jonah  from  the  whale’s  belly:  yet  those  are  but  faint 
representations  of  the  saints  coming  forth  from  the  grave  at  the 
resurrection.  Then  shall  they  sing  the  song  of  Moses  and  of 
the  Lamb,  in  highest  strains;  death  being  quite  swallowed  up  in 
victory.  They  had,  while  in  this  life,  sometimes  sung,  by  faith, 
the  triumphant  song  over  death  and  the  grave,  “  0  death,  where 
is  thy  sting?  0  grave,  where  is  thy  victory?”  1  Cor.  xv.  55. 
But  when  they  sing  the  same,  from  sight  and  sense,  the  black 
band  of  doubts  and  fears,  which  frequently  disturbed  them,  and 
disquieted  their  minds,  is  for  ever  disbanded,  and  driven  away. 

May  we  not  suppose  the  soul  and  body  of  every  saint,  as  in 
mutual  embraces,  to  rejoice  in  each  other,  and  triumph  in  their 
happy  meeting  again;  and  the  body  to  address  the  soul  thus? 
“  O  my  soul,  have  we  got  together  again,  after  so  long  a  separa¬ 
tion  ?  art  thou  come  back  to  thine  old  habitation,  never  more  to 
remove?  O  joyful  meeting!  how  unlike  is  our  present  state  to 
what  our  case  was,  when  a  separation  was  made  between  us  at 
death!  Now  is  our  mourning  turned  into  joy;  the  light  and 
gladness  sown  before,  are  now  sprung  up;  and  there  is  a  per¬ 
petual  spring  in  Immanuel’s  land.  Blessed  be  the  day  in  which 


OF  THE  NATURE  OF  THE  RESURRECTION- 


279 


I  was  united  to  thee ;  whose  chief  care  was  to  get  Christ  in  us 
the  hope  of  glory,  and  to  make  me  a  temple  for  his  holy  Spirit. 
O  blessed  soul,  which,  in  the  time  of  our  pilgrimage,  kept  thine 
eye  to  the  land  then  afar  off,  but  now  near  at  hand!  thou  tookest 
me  into  secret  places,  and  there  madest  me  to  bow  these  knees 
before  the  Lord,  that  I  might  bear  a  part  in  our  humiliation  be¬ 
fore  him:  and  now  is  the  time  that  I  am  lifted  up.  Thou  didst 
employ  this  tongue  in  confessions,  petitions  and  thanksgivings, 
which  henceforth  shall  be  employed  in  praising  for  evermore. 
Thou  madest  these  sometimes  weeping  eyes,  sow  that  seed  of 
tears  which  is  now  sprung  up  in  joy,  that  shall  never  end.  I 
was  happily  beat  down  by  thee,  and  kept  in  subjection,  while 
others  pampered  their  flesh,  and  made  their  bellies  their  gods, 
to  their  own  destruction :  but  now  I  gloriously  arise,  to  take  my 
place  in  the  mansions  of  glory,  whilst  they  are  dragged  out  of 
their  graves,  to  be  cast  into  fiery  flames.  Now,  my  soul,  thou 
shalt  complain  no  more  of  a  sick  and  pained  body;  thou  shalt 
be  no  more  clogged  with  weak  and  weary  flesh  :  I  shall  now 
hold  pace  with  thee  in  the  praises  of  our  God  for  evermore.” 
And  may  not  the  soul  say,  “  O  happy  day  in  which  I  return  to 
dwell  in  that  blessed  body,  which  was,  and  is,  and  will  be  for 
ever,  a  member  of  Christ,  a  temple  of  the  holy  Spirit!  Now  I 
shall  be  eternally  knit  to  thee :  the  silver  cord  shall  never  be 
loosed  more:  death  shall  never  make  another  separation  be¬ 
tween  us.  Arise  then,  my  body,  and  come  away!  and  let  these 
eyes,  which  were  wont  to  weep  over  my  sins,  behold  with 
joy,  the  face  of  our  glorious  Redeemer;  lo!  this  is  our  God, 
and  we  have  waited  for  him.  Let  these  ears,  which  were  wont 
to  hear  the  word  of  life,  in  the  temple  below,  come  and  hear  the 
hallelujahs  in  the  temple  above.  Let  these  feet,  that  carried 
me  to  the  congregation  of  saints  on  earth,  take  their  place  among 
those  in  heaven.  And  let  this  tongue,  which  confessed  Christ 
before  men,  and  used  to  be  still  dropping  something  to  his 
commendation,  join  the  choir  of  the  upper  house,  in  his  praises 
for  evermore.  Thou  shalt  fast  no  more,  but  keep  an  everlasting 
feast;  thou  shalt  weep  no  more,  neither  shall  thy  countenance 
be  overclouded;  but  thou  shalt  shine  for  ever,  as  a  star  in  the 
firmament.  We  took  part  together  in  the  fight,  come,  let  us  go 
together  to  receive  and  wear  the  crown.” 

But,  on  the  other  hand,  the  wicked  shall  be  raised  by  the 
power  of  Christ,  as  a  just  Judge,  who  is  to  render  vengeance 
to  his  enemies.  The  same  Divine  power  which  shut  up  their 
souls  in  hell,  and  kept  their  bodies  in  the  grave,  as  in  a  prison, 
shall  bring  them  forth,  that  soul  and  body  together  may  receive 
the  dreadful  sentence  of  eternal  damnation,  and  be  shut  up  to¬ 
gether  in  the  prison  of  hell. 

They  shall  come  forth  of  their  graves,  with  unspeakable 


280 


OF  THE  NATURE  OF  THE  RESURRECTION. 


horror  and  consternation.  They  shall  be  dragged  forth,  as  so 
many  malefactors  out  of  a  dungeon,  to  be  led  to  execution ; 
crying  to  the  mountains  and  to  the  rocks  to  fall  on  them,  and 
hide  them  from  the  face  of  the  Lamb.  Fearful  was  the  cry  in 
Egypt,  that  night  on  which  the  destroying  angel  went  through, 
and  slew  their  first-born.  Dreadful  were  the  shouts,  at  the 
earth  opening  her  mouth,  and  swallowing  up  Dathan  and  Abi- 
ram,  and  all  that  appertained  to  them.  What  hideous  crying 
then  must  there  be,  when,  at  the  sound  of  the  last  trumpet,  the 
earth  and  sea  shall  open  their  mouths,  and  cast  forth  all  the 
wicked  world,  delivering  them  up  to  the  dreadful  Judge  !  How 
will  they  cry,  roar,  and  tear  themselves!  How  will  the  jovial 
companions  weep  and  howl,  and  curse  one  another !  How  will 
the  earth  be  filled  with  their  doleful  shrieks  and  lamentations, 
while  they  are  pulled  out  like  sheep  for  the  slaughter!  They 
who,  while  they  lived  in  the  world,  were  profane  debauchees, 
covetous  worldlings,  or  formal  hypocrites,  shall  then,  in  anguish 
of  mind,  wring  their  hands,  beat  their  breasts,  and  bitterly  la¬ 
ment  their  case,  roaring  forth  their  complaints,  and  calling 
themselves  beasts,  fools,  and  madmen,  for  having  acted  so  mad 
a  part  in  this  life,  in  not  believing  what  they  then  heard.  They 
were  driven  away  in  their  wickedness,  at  death:  and  now  all 
their  sins  rise  with  them ;  and,  like  so  many  serpents,  twist 
themselves  about  their  wretched  souls,  and  bodies  too,  which 
have  a  frightful  meeting,  after  a  long  separation. 

Then  we  may  suppose  the  miserable  body  thus  to  accost  the 
soul,  “  Hast  thou  again  found  me,  O  mine  enemy,  my  worst 
enemy,  savage  soul,  more  cruel  than  a  thousand  tigers.  Cursed 
be  the  day  that  ever  we  met.  O  that  I  had  remained  a  lifeless 
lump,  rotted  in  the  womb  of  my  mother,  and  had  never  re¬ 
ceived  sense,  life,  nor  motion  !  0  that  I  had  rather  been  the 

body  of  a  toad,  or  serpent,  than  thy  body ;  for  then  had  1  lain 
still,  and  had  not  seen  this  terrible  day!  If  I  was  to  be  neces¬ 
sarily  thine,  O  that  I  had  been  thy  ass,  or  one  of  thy  dogs, 
rather  than  thy  body;  for  then  wouldst  thou  have  taken  more 
true  care  of  me,  than  thou  didst !  O  cruel  kindness  !  hast  thou 
thus  hugged  me  to  death,  thus  nourished  me  to  the  slaughter? 
Is  this  the  effect  of  thy  tenderness  for  me  ?  Is  this  what  I  am 
to  reap  of  thy  pains  and  concern  about  me?  What  do  riches 
and  pleasures  avail  now,  when  this  fearful  reckoning  is  come ; 
of  which  thou  hadst  fair  warning?  0  cruel  grave!  why  didst 
thou  not  close  thy  mouth  upon  me  for  ever  ?  Why  didst  thou 
not  hold  fast  thy  prisoner?  Why  hast  thou  shaken  me  out, 
while  I  lay  still  and  was  at  rest?  Cursed  soul,  wherefore 
didst  thou  not  abide  in  thy  place,  wrapped  up  in  flames  of  fire? 
Wherefore  art  thou  come  back  to  take  me  also  down  to  the 
bars  of  the  pit?  Thou  madest  me  an  instrument  of  unright- 


OF  THE  NATURE  OF  THE  RESURRECTION. 


281 


eousness;  and  now  I  must  be  thrown  into  the  fire.  This 
tongue  was  by  thee  employed  in  mocking  at  religion,  cursing, 
swearing,  lying,  backbiting,  and  boasting ;  and  withheld  from 
glorifying  God:  and  now  it  must  not  have  so  much  as  a  drop 
of  water  to  cool  it  in  the  flames.  Thou  didst  withdraw  mine 
ears  from  hearing  the  sermons,  which  gave  warning  of  this 
day.  Thou  foundest  ways  and  means  to  stop  them  from  at¬ 
tending  to  seasonable  exhortations,  admonitions,  and  reproofs. 
But  why  didst  thou  not  stop  them  from  hearing  the  sound  of 
this  dreadful  trumpet  ?  Why  dost  thou  not  rove  and  fly  away 
on  the  wings  of  imagination,  thereby,  as  it  were,  transport¬ 
ing  me  during  these  frightful  transactions ;  as  thou  wast  wont 
to  do,  when  1  was  set  down  at  sermons,  communions,  prayers, 
and  godly  conferences ;  that  I  might  now  have  as  little  sense 
of  the  one,  as  I  formerly  had  of  the  other  ?  But  ah  !  I  must 
burn  for  ever,  for  thy  love  to  thy  lusts,  thy  profanity,  thy  sen¬ 
suality,  thy  unbelief,  and  hypocrisy.”  But  may  not  the  soul 
answer?  “  Wretched  and  vile  carcass,  I  am  now  driven  back 
into  thee.  O  that  thou  hadst  lain  rotting  for  ever  in  thy  grave  ! 
Had  I  not  torment  enough  before  ?  Must  I  be  knit  to  thee 
again,  that  being  joined  together  as  two  dry  sticks  for  the  fire, 
the  wrath  of  God  may  burn  us  up  ?  It  was  by  caring  for  you, 
that  I  lost  myself.  It  was  your  appetites,  and  the  gratifying 
of  your  senses,  which  ruined  me.  How  often  was  1  ensnared 
by  your  ears  ?  how  often  betrayed  by  your  eyes  ?  It  was  to 
spare  you,  that  I  neglected  opportunities  of  making  peace  with 
God,  loitered  away  Sabbaths,  lived  in  the  neglect  of  prayer; 
went  to  the  house  of  mirth,  rather  than  to  the  house  of  mourn¬ 
ing  ;  and  that  I  chose  to  deny  Christ,  and  forsake  his  cause 
and  interests  in  the  world ;  and  so  am  fallen  a  sacrifice  to  your 
cursed  ease.  When  at  any  time  my  conscience  began  to  awake, 
and  I  was  setting  myself  to  think  of  my  sins,  and  the  misery 
which  I  have  felt  since  we  parted,  and  now  feel,  it  was  you  that 
diverted  me  from  these  thoughts,  and  drew  me  off  to  make  pro¬ 
vision  for  you.  O  wretched  flesh  !  by  your  silken  cords  of  flesh¬ 
ly  lusts,  I  was  drawn  to  destruction,  in  defiance  of  my  light  and 
conscience:  but  now  they  are  turned  into  iron  chains,  with 
which  I  am  to  be  held  under  wrath  for  evermore.  Ah  wretch¬ 
ed  profits  !  ah  cursed  pleasures  !  for  which  I  must  lie  for  ever 
in  utter  darkness !”  But  no  complaints  will  then  avail.  O 
that  men  were  wise,  that  they  understood  this,  that  they  would 
consider  their  latter  end  ! 

As  to  the  qualities,  with  which  the  bodies  of  the  saints  shall 
be  endowed  at  the  resurrection,  the  apostle  tells  us,  they  shall 
be  raised  incorruptible,  glorious,  powerful,  and  spiritual,  1  Cor. 
xv.  42 — 44,  “  It  is  sown  in  corruption,  it  is  raised  in  incorrup¬ 
tion  :  it  is  sown  in  dishonour,  it  is  raised  in  glory :  it  is  sown 


QUALITIES  OF  THE  RAISED  BODIES  OF  THE  SAINTS. 


in  weakness,  it  is  raised  in  power:  it  is  sown  a  natural  body, 
it  is  raised  a  spiritual  body.” 

First ,  The  bodies  of  the  saints  shall  be  raised  incorruptible. 
They  are  now,  as  the  bodies  of  others,  a  very  mass  of  corrup¬ 
tion,  full  of  the  seeds  of  disease,  and  death ;  and,  when  dead, 
become  so  nauseous,  even  to  their  dearest  friends,  that  they 
must  be  buried  out  of  their  sight,  in  a  grave,  there  to  rot,  and 
be  consumed:  yea,  loathsome  sores  and  diseases  make  some 
of  them  very  unsightly,  even  while  alive.  But,  at  the  resur¬ 
rection,  they  leave  all  the  seeds  of  corruption  behind  them  in 
the  grave ;  and  rise  incorruptible,  incapable  of  the  least  indis¬ 
position,  sickness,  or  sore,  and  much  more  of  dying.  External 
violences,  and  inward  causes  of  pains  shall  for  ever  cease ;  they 
shall  feel  it  no  more:  yea,  they  shall  have  an  everlasting  youth 
and  vigour,  being  no  more  subject  to  the  decays,  which  age 
produced  in  this  life. 

Secondly ,  They  shall  be  glorious  bodies  ;  not  only  beautiful, 
comely,  and  well  proportioned,  but  full  of  splendour  and  bright¬ 
ness.  The  most  beautiful  face,  and  best  proportioned  body, 
that  now  appears  in  the  world,  is  not  to  be  named  in  compari¬ 
son  with  the  body  of  the  meanest  saint  at  the  resurrection ;  for 
*<  then  shall  the  righteous  shine  forth  as  the  sun,”  Matt.  xiii. 
43.  If  there  was  a  dazzling  glory  on  Moses’s  face,  when  he 
came  down  from  the  mount ;  and  if  Stephen’s  face  was  “  as  it 
had  been  the  face  of  an  angel,”  when  he  stood  before  the  coun¬ 
cil  ;  how  much  more  shall  the  faces  of  the  saints  be  beautiful 
and  glorious,  full  of  sweet  agreeable  majesty,  when  they  have 
put  off  all  corruption,  and  shine  as  the  sun  ?  But  observe,  this 
beauty  of  the  saints  is  not  restricted  to  their  faces,  but  diffuses 
itself  through  their  whole  bodies  :  for  the  whole  body  is  raised 
in  glory,  and  shall  be  fashioned  like  unto  their  Lord  and 
Saviour’s  glorious  body,  in  whose  transfiguration,  not  only  did 
his  face  shine  as  the  sun,  but  his  raiment  also  was  white  as  the 
light,  Matt.  xvii.  2.  Whatever  defects  or  deformities  the  bodies 
of  the  saints  had,  when  laid  in  the  grave,  occasioned  by  acci¬ 
dents  in  life,  or  arising  from  secret  causes  in  their  formation  in 
the  womb ;  they  shall  rise  out  of  the  grave  free  of  all  these. 
But  suppose  the  marks  of  the  Lord  Jesus,  the  scars  or  prints  of 
the  wounds  and  bruises  which  some  of  the  saints  received 
while  on  earth,  for  his  sake,  should  remain  in  their  bodies  after 
the  resurrection ;  the  same  as  the  print  of  the  nails  remained  in 
the  Lord  Jesus’  body  after  Ins  resurrection :  these  marks  will 
rather  be  badges  of  distinction,  and  add  to  their  glory,  than 
detract  from  their  beauty.  But  however  that  be,  surely  Isaac’s 
eyes  shall  not  then  be  dim,  nor  will  Jacob  halt:  Leah  shall  not 
be  tender-eyed,  nor  Mephibosheth  lame  of  his  legs.  For  as 
the  goldsmith  melts  down  the  old  crazy  vessel,  and  casts  it 


QUALITIES  OF  THE  RAISED  BODIES  OF  THE  SAINTS. 


over  again  in  a  new  mould,  bringing  it  forth  with  a  new  lustre  ; 
so  shall  the  vile  body,  which  lay  dissolved  in  the  grave,  come 
forth  at  the  resurrection,  in  perfect  beauty  and  comely  pro¬ 
portion. 

Thirdly ,  They  shall  be  powerful  and  strong  bodies.  The 
strongest  men  on  earth,  being  frail  and  mortal,  may  justly  be 
reckoned  weak  and  feeble,  in  regard  their  strength,  however 
great,  is  quickly  worn  out  and  consumed.  Many  of  the  saints 
now  have  weaker  bodies  than  others ;  but  “  the  feeble  among 
them,”  to  allude  to  Zech.  xii.  8,  at  that  day  shall  be  “  as 
David,  and  the  house  of  David  shall  be  as  God.”  A  grave 
divine  says,  That  one  shall  be  stronger  at  the  resurrection,  than 
an  hundred,  yea,  than  thousands  are  now.  Certainly,  great, 
and  vastly  great,  must  the  strength  of  glorified  bodies  be ;  for 
they  shall  bear  up  under  an  exceeding  and  eternal  weight  of 
glory.  The  mortal  body  is  not  at  all  adapted  to  such  a  state. 
Do  transports  of  joy  occasion  death,  as  well  as  excessive  grief 
does  ?  and  can  it  bear  up  under  a  weight  of  glory  ?  Can  it  sub¬ 
sist  in  union  with  a  soul  filled  with  heaven’s  raptures  ?  Surely 
no.  The  mortal  body  would  sink  under  that  load,  and  such  a 
fill  would  make  the  earthen  pitcher  to  fly  all  in  pieces.  The 
Scripture  has  plainly  told  us,  “  That  flesh  and  blood,”  namely, 
in  their  present  frail  state,  though  it  were  the  flesh  and  blood 
of  a  giant,  “  cannot  inherit  the  kingdom  of  God,”  1  Cor.  xv.  50. 
How  strong  must  the  bodily  eyes  be,  which,  to  the  soul’s 
eternal  comfort,  shall  behold  the  dazzling  glory  and  splendour 
of  the  new  Jerusalem ;  and  steadfastly  look  at  the  transcendent 
glory  and  brightness  of  the  man  Christ,  the  Lamb,  who  is  the 
light  of  that  city,"  the  inhabitants  whereof  shall  shine  as  the 
sun!  The  Lord  of  heaven  doth  now,  in  mercy,  hold  back 
the  face  of  his  throne,  and  spreadeth  his  cloud  upon  it;  that 
mortals  may  not  be  confounded  with  the  rays  of  glory  which 
shine  forth  from  it,  Job  xxvi.  9.  But  then  the  veil  shall  be  re¬ 
moved,  and  they  made  able  to  behold  it,  to  their  unspeakable 
joy.  How  strong  must  their  bodies  be,  who  shall  not  rest 
night  nor  day,  but  be,  without  intermission,  for  ever  employed 
in  the  heavenly  temple,  to  sing  and  proclaim  the  praises  of 
God,  v/ithout  weariness,  which  is  a  weakness  incident  to  the 
frail  mortal,  but  incompetent  to  the  glorified  body  ! 

Lastly ,  They  shall  be  spiritual  bodies.  Not  that  they  shall 
be  changed  into  spirits,  but  they  shall  be  spiritual  in  respect  of 
their  spirit-like  qualities  and  endowments.  The  body  shall  be 
absolutely  subservient  to  the  soul,  subject  to  it,  and  influenced 
by  it,  and  therefore  no  more  a  clog  to  its  activity,  nor  the  animal 
appetites  a  snare  to  it.  There  will  be  no  need  to  beat  it  down, 
nor  to  drag  it  to  the  service  of  God.  The  soul,  in  this  life,  is 
so  much  influenced  by  the  body,  that,  in  scripture  style,  it  is 


2S4  qualities  of  the  raised  bodies  of  the  saints. 

said  to  be  carnal;  but  then  the  body  shall  be  spiritual,  readily 
serving  the  soul  in  the  business  of  heaven,  and  in  that  only,  as 
if  it  had  no  more  relation  to  earth  than  a  spirit.  It  will  have  no 
further  need  of  the  now  necessary  supports  of  life,  namely,  food, 
and  raiment,  and  the  like.  “  They  shall  hunger  no  more, 
neither  thirst  any  more,”  Rev.  vii.  16.  “  For  in  the  resurrec¬ 

tion,  they  neither  marry,  nor  are  given  in  marriage,  but  are  as 
the  angels  of  Godin  heaven.”  Then  shall  the  saints  be  strong, 
without  meat  or  drink,  warm  without  clothes,  ever  in  perfect 
health  without  medicine,  and  ever  fresh  and  vigorous,  though 
they  shall  never  sleep,  but  serve  him  night  and  day  in  his  tem¬ 
ple,  Rev.  vii.  15.  They  will  need  none  of  these  things,  more 
than  spirits  do.  They  will  be  nimble  and  active  as  spirits,  and 
of  a  most  refined  constitution.  The  body,  that  is  now  lumpish 
and  heavy,  shall  then  be  most  sprightly.  No  such  thing  as 
melancholy  shall  be  found  to  make  the  heart  heavy,  and  the 
spirits  flag  and  sink.  Where  the  carcass  is,  there  shall  the 
saints,  as  so  many  eagles,  be  gathered  together.  I  shall  not 
further  dip  into  this  matter.  The  day  will  declare  it. 

As  to  the  qualities  of  the  bodies  of  the  wicked,  at  the  resurrec¬ 
tion,  I  find  the  Scripture  speaks  but  little  of  them.  Whatever 
they  may  need,  they  shall  not  get  a  drop  of  water  to  cool  their 
tongues,  Luke  xvi.  24,  25.  Whatever  may  be  said  of  their 
weakness,  it  is  certain  they  will  be  continued  for  ever  in  life, 
that  they  may  be  ever  dying :  they  shall  bear  up,  however  un¬ 
willing,  under  the  load  of  God’s  wrath,  and  shall  not  faint  away 
under  it.  “  The  smoke  of  their  torment  ascendeth  up  for  ever 
and  ever.  And  they  have  no  rest  day  nor  night.”  Surely  they 
shall  not  partake  of  the  glory  and  beauty  of  the  saints.  All 
their  glory  dies  with  them,  and  shall  never  rise  again.  Daniel 
tells  us  they  shall  awake  to  shame,  and  everlasting  contempt, 
chap.  xii.  2.  Shame  follows  sin,  as  the  shadow  follows  the 
body:  but  the  wicked  in  this  world  walk  in  the  dark,  and  often 
under  a  disguise :  nevertheless  when  the  Judge  comes  in  flaming 
fire,  at  the  last  day,  they  will  be  brought  to  the  light;  their 
mask  will  be  taken  off,  and  the  shame  of  their  nakedness  will 
clearly  appear  to  themselves  and  others,  and  fill  their  faces  with 
confusion.  Their  shame  will  be  too  deep  for  blushes  :  all  faces 
shall  gather  blackness  at  that  day,  when  they  shall  go  forth  of 
their  graves,  as  malefactors  out  of  their  prisons  to  execution: 
for  their  resurrection  is  the  resurrection  of  damnation.  The 
greatest  beauties,  who  now  pride  themselves  in  their  comeli¬ 
ness  of  body,  not  regarding  their  deformed  souls,  will  then  ap¬ 
pear  with  a  ghastly  countenance,  a  grim  and  death-like  visage. 
Their  looks  will  be  frightful,  and  they  will  be  horrible  specta¬ 
cles,  coming  forth  from  their  graves,  like  infernal  furies  out  of 
the  pit.  They  shall  rise  also  to  everlasting  contempt.  They 


COMFORT  TO  THE  PEOPLE  OF  GOD. 


285 


shall  then  be  the  most  contemptible  creatures,  filled  with  con¬ 
tempt  from  God,  as  vessels  of  dishonour,  whatever  honourable 
employments  they  had  in  this  world  ;  and  filled  also  with  con¬ 
tempt  from  men.  They  will  be  most  despicable  in  the  eyes  of 
the  saints ;  even  of  those  saints  who  gave  them  honour  here, 
either  for  their  high  station,  the  gifts  of  God  in  them,  or  because 
they  were  of  the  same  human  nature  with  themselves.  But 
then  shall  their  bodies  be  as  so  many  loathsome  carcasses,  which 
they  shall  go  forth  and  look  upon  with  abhorrence  :  yea  “  they 
shall  be  an  abhorring  unto  all  flesh,”  Isa.  lxvi.  24.  The  word 
here  rendered  “  an  abhorring,”  is  the  same  which  in  the  other 
text  is  rendered  “  contempt,”  and  Isaiah  and  Daniel  point  at 
one  and  the  same  thing,  namely,  the  loathsomeness  of  the 
wicked  at  the  resurrection.  They  will  be  loathsome  in  the 
eyes  of  one  another.  The  unclean  wretches  were  never  so 
lovely  to  each  other,  as  then  they  will  be  loathsome ;  dear  com¬ 
panions  in  sin  will  then  abhor  each  other;  and  the  wicked, 
great  and  honourable  men,  shall  be  no  more  regarded  by  their 
wicked  subjects,  their  servants,  their  slaves,  than  the  mire  in  the 
street. 

Use  I.  Of  comfort  to  the  people  of  God.  The  doctrine  of 
the  resurrection  is  a  spring  of  consolation  and  joy  unto  you. 
Think  on  it,  0  believers,  when  ye  are  in  the  house  of  mourning, 
for  the  loss  of  your  godly  relations  or  friends,  “  That  ye  sorrow 
not,  even  as  others  which  have  no  hope;”  for  you  will  meet 
again,  I  Thess.  iv.  13,  14.  They  are  but  lain  down  to  rest  in 
their  beds  for  a  little  while,  Isa.  lvii.  2;  but  in  the  morning  of 
the  resurrection  they  will  awake  again,  and  come  forth  of  their 
graves.  The  vessel  of  honour  was  but  coarse,  it  had  much 
alloy  of  base  metal  in  it ;  it  was  too  weak,  too  dim  and  inglo¬ 
rious,  for  the  upper  house,  whatever  lustre  it  had  in  the  lower 
one.  It  was  cracked,  it  was  polluted ;  and  therefore  it  must  be 
melted  down  to  be  refined,  and  fashioned  more  gloriously.  Do 
but  wait  awhile,  and  you  shall  see  it  come  forth  out  of  the  fur¬ 
nace  of  earth,  vieing  with  the  stars  in  brightness ;  nay,  as  the 
sun  when  he  goes  forth  in  his  might.  Have  you  laid  your  in¬ 
fant  children  in  the  grave?  You  will  see  them  again.  Your 
God  calls  himself  “the  God  of  your  seed;”  which,  according  to 
our  Saviour’s  exposition,  secures  the  glorious  resurrection  of  the 
body.  Wherefore  let  the  covenant  you  embraced,  for  your¬ 
selves,  and  your  babes  now  in  the  dust,  comfort  your  heart,  in 
the  joyful  expectation,  that,  by  virtue  thereof,  they  shall  be 
raised  up  in  glory;  and  that  as  being  no  more  infants  of  days,  but 
brought  to  a  full  and  perfect  stature,  as  is  generally  supposed. 
Be  not  discouraged  by  reason  of  a  weak  and  sickly  body:  there 
is  a  day  coming  when  thou  shalt  be  entirely  whole.  At  the  re¬ 
surrection,  Timothy  shall  be  no  more  liable  to  his  often  infir- 

19 


TERROR  TO  UNREGENERATE  MEN. 


286 

mities  ;  his  body,  that  was  weak  and  sickly,  even  in  youth,  shall 
be  raised  in  power.  Lazarus  shall  be  healthy  and  sound,  his 
body  being  raised  incorruptible.  Although,  perhaps,  thy  weak¬ 
ness  will  not  allow  thee  now  to  go  one  furlong  to  meet  the  Lord 
in  public  ordinances,  yet  the  day  comes,  when  thy  body  shall 
be  no  more  a  clog  to  thee,  but  thou  shalt  “  meet  the  Lord  in  the 
air,”  1  Thess.  iv.  17.  It  will  be  with  the  saints  coming  up 
from  the  grave,  as  with  the  Israelites  when  they  came  out  of 
Egypt,  Psal.  cv.  37,  “  There  was  not  one  feeble  person  among 
their  tribes.”  Hast  thou  an  uncomely  or  deformed  body?  There 
is  a  glory  within,  which  will  then  set  all  right  without,  according 
to  all  the  desire  of  thine  heart.  It  shall  rise  a  glorious,  beauti¬ 
ful,  handsome,  and  well  proportioned  body.  Its  comeliness  or 
deformities  may  go  with  it  to  the  grave,  but  they  shall  not  come 
back  with  it.  O  that  those,  who  are  now  so  desirous  to  be 
beautiful  and  handsome,  would  not  be  too  hasty  to  affect  it  with 
their  foolish  and  sinful  arts,  but  wait  and  study  the  heavenly 
art  of  beautifying  the  body,  by  endeavouring  now  to  become  all 
glorious  within,  with  the  grace  of  God’s  Spirit!  This  would  at 
length  make  them  admirable  and  everlasting  beauties.  Thou 
must  indeed,  O  believer,  grapple  with  death,  and  shalt  get  the 
first  fall:  but  thou  shalt  rise  again,  and  come  off  victorious  at 
last.  Thou  must  go  down  to  the  grave;  but  though  it  be  thy 
long  home,  it  will  not  be  thine  everlasting  home.  Thou  wilt 
not  hear  the  voice  of  thy  friends  there ;  but  thou  shalt  hear  the 
voice  of  Christ  there.  Thou  mayest  be  carried  thither  with 
mourning,  but  thou  shalt  come  up  from  it  rejoicing.  Thy  friends, 
indeed,  will  leave  thee  there,  but  thy  God  will  not.  What  God 
said  to  Jacob,  concerning  his  going  down  to  Egypt,  Gen.  xlvi. 
3,  4,  he  says  to  thee,  on  thy  going  down  to  the  grave,  “  Fear 
not  to  go  down — I  will  go  down  with  thee — and  I  will  also  surely 
bring  thee  up  again.”  O  solid  comfort!  O  glorious  hope! 
“  Wherefore  comfort”  yourselves,  and  “  one  another  with  these 
words,”  I  Thess.  iv.  18. 

Use  II.  Of  terror  to  all  unregenerate  men.  You  who  are  yet 
in  your  natural  state,  look  at  this  piece  of  the  eternal  state :  and 
consider  what  will  be  your  part  in  it,  if  you  be  not  in  time 
brought  into  the  state  of  grace.  Think,  0  sinner,  on  that  day, 
when  the  trumpet  shall  sound,  at  the  voice  of  which  the  bars  of 
the  pit  shall  be  broken  asunder,  the  doors  of  the  grave  shall  fly 
open,  the  devouring  depths  of  the  sea  shall  throw  up  their  dead, 
the  earth  cast  forth  hers ;  and  death  every  where,  in  the  excess 
of  astonishment,  shall  let  go  its  prisoners;  and  thy  wretched 
soul  and  body  shall  be  re-united,  to  be  summoned  before  the 
tribunal  of  God.  Then,  if  thou  hadst  a  thousand  worlds  at  thy 
disposal,  thou  wouldst  gladly  give  them  all  away,  on  condition 
that  thou  mightest  lie  still  in  thy  graVe,  with  the  hundredth 


TERROR  TO  UNREGENERATE  MEN. 


287 


part  of  that  ease,  wherewith  thou  hast  sometimes  lain  at  home 
on  the  Lord’s  day:  or,  if  that  cannot  be  obtained,  that  thou  might- 
est  be  but  a  spectator  of  the  transactions  of  that  day ;  as  thou 
hast  been  at  some  solemn  occasions,  and  rich  gospel  feasts  ;  or, 
if  even  that  is  not  to  be  purchased,  that  a  mountain  or  a  rock 
might  fall  on  thee,  and  cover  thee  from  the  face  of  the  Lamb. 
Ah!  how  are  men  infatuated,  thus  to  trifle  away  the  precious 
time  of  life,  in  almost  as  little  concern  about  death,  as  if  they 
were  like  the  beasts  that  perish  !  Some  will  be  telling  where 
their  corpses  must  be  laid;  while  yet  they  have  not  seriously 
considered,  whether  their  graves  shall  be  their  beds,  where  they 
shall  awake  with  joy,  in  the  morning  of  the  resurrection;  or 
their  prisons,  out  of  which  they  shall  be  brought  to  receive  the 
fearful  sentence.  Remember,  now  is  your  seed  time;  and  as 
you  sow,  so  you  shall  reap.  God’s  seed  time  begins  at  death; 
and  at  the  resurrection,  the  bodies  of  the  wicked,  that  were 
sown  “  full  of  sins,  that  lie  down  with  them  in  the  dust,”  Job 
xx.  11,  shall  spring  up  again,  sinful,  wretched,  and  vile.  Your 
bodies,  which  are  now  instruments  of  sin,  the  Lord  will  lay  aside 
for  the  fire,  at  death,  and  bring  them  forth  for  the  fire,  at  the 
resurrection.  That  body,  which  is  not  now  employed  in  God’s 
service,  but  is  abused  by  uncleanness  and  lasciviousness,  will 
then  be  brought  forth  in  all  its  vileness,  thenceforth  to  lodge  with 
unclean  spirits.  The  body  of  the  drunkard  shall  then  stagger, 
by  reason  of  the  wine  of  the  wrath  of  God  poured  out  to  him, 
and  poured  into  him,  without  mixture.  Those  who  now  please 
themselves  in  their  revellings,  will  reel  to  and  fro  at  another 
rate;  when,  instead  of  their  songs  and  music,  they  shall  hear 
the  sound  of  the  last  trumpet.  Many  toil  their  bodies  for 
worldly  gain,  who  will  be  loath  to  distress  them  for  the  benefit 
of  their  souls;  by  labour,  unreasonably  hard,  they  will  quite 
unfit  them  for  the  service  of  God ;  and,  when  they  have  done, 
will  reckon  it  a  very  good  reason  for  shifting  duty,  that  they  are 
already  tired  out  with  other  business;  but  that  day  comes, 
when  they  will  be  made  to  abide  a  yet  greater  distress.  Many 
will  go  several  miles  for  food  and  raiment,  who  will  not  go  half 
the  way  for  the  good  of  their  immortal  souls;  many  will  be 
sickly  and  unable  on  the  Lord’s  day,  who  will  be  tolerably  well 
all  the  rest  of  the  week.  But  when  that  trumpet  sounds,  the 
dead  shall  find  their  feet,  and  none  shall  be  missing  in  that  con* 
gregation.  When  the  bodies  of  the  saints  shine  as  the  sun, 
frightful  will  the  looks  of  their  persecutors  be.  Fearful  will 
their  condition  be,  who  shut  up  the  saints  in  nasty  prisons, 
stigmatized,  burned  them  to  ashes,  hanged  them,  and  stuck  up 
their  heads  and  hands,  in  public  places,  to  frighten  others  from 
the  way  of  righteousness,  which  they  suffered  for.  Many  faces, 
now  fair,  will  then  gather  blackness.  They  shall  be  no  more 


288 


OF  THE  GENERAL  JUDGMENT. 


admired  and  caressed  for  that  beauty,  which  has  a  worm  at  the 
root,  that  will  cause  it  to  issue  in  loathsomeness  and  deformity. 
Ah  !  what  is  that  beauty,  under  which  there  lurks  a  monstrous, 
deformed,  and  graceless  heart?  What,  but  a  sorry  paint,  a 
slight  varnish ;  which  will  leave  the  body  so  much  the  more 
ugly,  before  that  flaming  fire,  in  which  the  Judge  shall  be  “  re¬ 
vealed  from  heaven,  taking  vengeance  on  them  that  know  not 
God,  and  that  obey  not  the  gospel  ?”  2  Thess.  i.  7,  8.  They 
shall  be  stripped  of  all  their  ornaments,  and  not  have  a  rag  to 
cover  their  nakedness :  their  carcasses  shall  be  an  abhorring  to 
all  flesh,  and  serve  as  a  foil  to  set  off  the  beauty  and  glory  of  the 
righteous,  and  make  it  appear  the  brighter. 

Now  is  the  time  to  secure,  for  yourselves,  a  part  in  the  re¬ 
surrection  of  the  just:  which  if  you  would  do,  unite  with  Jesus 
Christ  by  faith,  rising  spiritually  from  sin,  and  glorifying  God 
with  your  bodies.  He  is  the  “  resurrection  and  the  life,”  John 
xi.  25.  If  your  bodies  be  members  of  Christ,  temples  of  the 
Holy  Ghost;  they  shall  certainly  arise  in  glory.  Get  into  this 
ark  notv,  and  you  shall  come  forth  with  joy  into  the  new  world. 
Rise  from  your  sins ;  cast  away  these  grave-clothes,  putting  off 
your  former  lusts.  How  can  any  one  imagine,  that  those  who 
continue  dead  while  they  live,  shall  come  forth,  at  the  last  day, 
unto  the  resurrection  of  life?  But  that  will  be  the  privilege  of 
all  those  who,  having  first  consecrated  their  souls  and  bodies  to 
the  Lord  by  faith,  do  glorify  him  with  their  bodies,  as  well  as 
their  souls ;  living  and  acting  to  him,  and  for  him,  yea,  and  suf¬ 
fering  for  him  too,  when  he  calls  them  to  it. 


HEAD  IV. 

OF  THE  GENERAL  JUDGMENT. 

When  the  Son  of  Man  shall  come  in  his  glory,  and  all  the  holy  angels 
with  him,  then  shall  he  sit  upon  the  throne  of  his  glory.  And  before 
him  shall  be  gathered  all  nations;  and  he  shall  separate  them  one 
from  another,  as  a  shepherd  divideth  his  sheep  from  the  goats:  and 
he  shall  set  the  sheep  on  his  right  hand,  but  the  goats  on  the  left. 
Then  shall  the  King  say  unto  them  on  his  right  hand,  Come,  ye 
blessed,  &c.  Unto  them  on  the  left  hand,  Depart  from  me,  ye  cursed, 
&,c. — And  these  shall  go  away  into  everlasting  punishment :  but  the 
righteous  into  life  eternal. — Matt.  xxv.  31 — 34,  41,  46. 

The  dead  being  raised,  and  those  found  alive  at  the  coming  of 
the  Judge  changed,  the  general  judgment  follows,  plainly  and 


OF  THE  GENERAL  JUDGMENT. 


289 


awfully  described  in  this  portion  of  Scripture ;  in  which  we  shall 
take  notice  of  the  following  particulars:  1.  The  coining  of  the 
Judge,  “  when  the  Son  of  Man  shall  come  in  his  glory,”  & c. 
The  Judge  is  Jesus  Christ,  “  the  Son  of  man;”  the  same  by 
whose  almighty  power,  as  he  is  God,  the  dead  will  be  raised. 
He  is  also  called  the  King,  ver.  34,  the  judging  of  the  world 
being  an  act  of  the  royal  Mediator’s  kingly  office.  He  will 
come  in  glory,  glorious  in  his  own  person,  and  having  a  glorious 
retinue,  even  all  the  holy  angels  with  him,  to  minister  unto  him 
at  this  great  solemnity.  2.  His  mounting  the  tribunal.  Heis 
a  king,  and  therefore  it  is  a  throne,  a  glorious  throne,  “  He 
shall  sit  upon  the  throne  of  his  glory,”  ver.  31.  3.  The  appear¬ 
ance  of  the  parties.  These  are  all  nations ;  all  and  every  one, 
small  and  great,  of  whatever  nation,  who  ever  were,  are,  or  shall 
be  on  the  face  of  the  earth ;  all  shall  be  gathered  before  him ; 
summoned  before  his  tribunal.  4.  The  sorting  of  them.  He 
shall  separate  the  elect  sheep  and  reprobate  goats,  setting  each 
party  by  themselves;  as  a  shepherd,  who  feeds  his  sheep  and 
goats  together  all  the  day,  separates  them  at  night,  ver.  32.  The 
godly  he  will  set  on  his  right  hand,  as  the  most  honourable 
place;  the  wicked  on  the  left,  ver.  33.  Yet  so  as  they  shall 
be  both  before  him,  ver.  32.  It  seems  to  be  an  allusion  to  a 
custom  in  the  Jewish  courts,  in  which  one  sat  at  the  right  hand 
of  the  judge,  who  wrote  the  sentence  of  absolution;  another  at 
their  left,  who  wrote  the  sentence  of  condemnation.  5.  The 
sentencing  of  the  parties,  and  that  according  to  their  works ;  the 
righteous  being  absolved,  and  the  wicked  condemned,  ver.  34 — 
41.  Lastly ,  The  execution  of  both  sentences,  in  the  driving 
away  of  the  wicked  into  hell,  and  carrying  the  godly  to  heaven, 
ver.  46. 

Doctrine.  There  shall  be  a  general  judgment.  This  doc¬ 
trine  I  shall,  1.  Confirm;  2.  Explain;  and,  3.  Apply. 

I.  For  confirmation  of  this  great  truth,  that  there  shall  be  a 
general  judgment. 

First ,  It  is  evident  from  plain  Scripture  testimonies.  The 
world  has  in  all  ages  been  told  of  it.  Enoch,  before  the  flood, 
taught  it  in  his  prophecy,  related  in  Jude,  ver.  14,  15,  “  Behold, 
the  Lord  cometh  with  ten  thousand  of  his  saints,  to  execute 
judgment  upon  all,”  &c.  Daniel  describes  it,  chap.  vii.  9,  10, 
“  I  beheld  till  the  thrones  were  cast  down,  and  the  Ancient  of 
Days  did  sit,  whose  garment  was  white  as  snow,  and  the  hair 
of  his  head  like  the  pure  wool :  his  throne  was  like  the  fiery 
flame,  and  his  wheels  as  burning  fire.  A  fiery  stream  issued  and 
came  forth  from  before  him:  thousand  thousands  ministered  unto 
him,  and  ten  thousand  times  ten  thousand  stood  before  him; 
the  judgment  was  set,  and  the  books  were  opened.”  The  apos¬ 
tle  is  very  express,  Acts  xvii.  31,  “He  hath  appointed  a  day, 


M 


290 


OF  THE  GENERAL  JUDGMENT. 


in  the  which  he  will  judge  the  world  in  righteousness,  by  that 
man  whom  he  hath  ordained.”  See  Matt.  xvi.  27 ;  2  Cor.  v. 
10;  2  Thess.  i.  7 — 10;  Rev.  xx.  11 — 15.  God  has  not  only 
said  it,  but  he  has  sworn  it,  Rom.  xiv.  10,  11,  “We  must  all 
stand  before  the  judgment  seat  of  Christ.  For  it  is  written,  As 
I  live,  saith  the  Lord,  every  knee  shall  bow  to  me,  and  every 
tongue  shall  confess  to  God.”  So  that  the  truth  of  God  is  most 
solemnly  pledged  for  it. 

Secondly ,  The  rectoral  justice  and  goodness  of  God,  the 
sovereign  Ruler  of  the  world,  necessarily  require  it,  in  as  much 
as  they  require  its  being  well  with  the  righteous,  and  ill  with 
the  wicked.  Yet  we  often  see  wickedness  exalted,  while  truth 
and  righteousness  fall  in  the  streets ;  piety  oppressed,  while  pro¬ 
fanity  and  irreligion  triumph.  This  is  so  very  common,  that 
every  one  who  sincerely  embraces  the  way  of  holiness,  must 
and  does  lay  his  account  with  the  loss  of  all  he  has,  which  the 
world  can  take  away  from  him,  Luke  xiv.  26,  “  If  any  man 
come  to  me,  and  hate  not  his  father,  and  mother,  and  wife,  and 
children,  and  brethren,  and  sisters,  yea,  and  his  own  life  also, 
he  cannot  be  my  disciple.”  But  it  is  inconsistent  with  the 
justice  and  goodness  of  God,  that  the  affairs  of  men  should  al¬ 
ways  continue  in  the  state  in  which  they  appear,  from  one 
generation  to  another;  and  that  every  man  should  not  be  re¬ 
warded  according  to  his  works :  and  since  that  is  not  done  in 
this  life,  there  must  be  a  judgment  to  come ;  “  seeing  it  is  a  right¬ 
eous  thing  with  God  to  recompense  tribulation  to  them  that 
trouble  you  :  and  to  you  who  are  troubled,  rest  with  us,  when 
the  Lord  Jesus  shall  be  revealed  from  heaven,”  2  Thess.  i.  6,  7. 
There  will  be  a  day  in  which  the  tables  will  be  turned  ;  and 
the  wicked  shall  be  called  to  an  account  for  all  their  sins,  and 
suffer  the  due  punishment  of  them ;  and  the  pious  shall  be  the 
prosperous :  for,  as  the  apostle  argues  for  the  happy  resurrection 
of  the  saints,  “  If  in  this  life  only  we  have  hope  in  Christ,  we 
are  of  all  men  most  miserable,”  1  Cor.  xv.  19.  It  is  true,  God 
sometimes  punishes  the  wicked  in  this  life ;  that  men  may 
know,  “  he  is  a  God  that  judgeth  in  the  earth :  but  yet  much 
wickedness  remains  unpunished,  and  undiscovered,  to  be  a 
pledge  of  the  judgment  to  come.  If  none  of  the  wicked  were 
punished  here,  they  would  conclude  that  God  had  utterly  for¬ 
saken  the  earth ;  if  all  of  them  were  punished  in  this  life,  men 
would  be  apt  to  think,  that  there  is  no  after  reckoning.  There¬ 
fore,  in  the  wisdom  of  God,  some  are  punished  now,  and  some 
not.  Sometimes  the  Lord  smites  sinners,  in  the  very  act  of  sin  ; 
to  show  unto  the  world,  that  he  is  witness  to  all  their  wicked¬ 
ness,  and  will  call  them  to  an  account  for  it.  Sometimes  he 
delays  long  ere  he  strike,  that  he  may  discover  to  the  world  that 
he  forgets  not  men’s  ill  deeds,  though  he  does  not  presently 


OF  THE  GENERAL  JUDGMENT. 


291 


punish  them.  Besides  all  this,  the  sins  of  many  outlive  them  ; 
and  the  impure  fountain,  by  them  opened,  runs  long  after  they 
are  dead  and  gone.  As  in  the  case  of  Jeroboam,  the  first  king 
of  the  ten  tribes,  whose  sin  did  run  on  all  along  unto  the  end  of 
that  unhappy  kingdom,  2  Kings  xvii.  22,  23,  “  The  children  of 
Israel  walked  in  all  the  sins  of  Jeroboam,  which  he  did,  they 
departed  not  from  them;  until  the  Lord  removed  Israel  out  of  his 
sight.” 

Thirdly ,  The  resurrection  of  Christ  is  a  certain  proof,  that 
there  shall  be  a  day  of  Judgment.  This  argument  Paul  uses  to 
convince  the  Athenians,  that  Jesus  Christ  will  be  the  Judge  of 
the  world;  “  Whereof,”  says  he,  “he  hath  given  assurance  to 
all  men,  in  that  he  hath  raised  him  from  the  dead,”  Acts.  xvii. 
31.  The  Judge  is  already  named,  his  patent  written  and  sealed, 
yea,  and  read  before  all  men,  in  his  rising  again  from  the  dead. 
Hereby  God  has  given  assurance  of  it.  He  has,  by  raising 
Christ  from  the  dead,  exhibited  his  credentials  as  Judge  of  the 
world.  When,  in  the  days  of  his  humiliation,  he  was  cited 
before  a  tribunal,  arraigned,  accused,  and  condemned  of  men; 
he  plainly  told  them  of  this  judgment,  and  that  he  himself  would 
be  the  Judge,  Matt.  xxvi.  64,  “Hereafter  shall  ye  see  the  Son 
of  Man  sitting  on  the  right  hand  of  power,  and  coming  in  the 
clouds  of  heaven.”  And  now  that  he  is  raised  from  the  dead, 
though  condemned  as  a  blasphemer  on  this  very  head ;  is  it  not 
an  undeniable  proof,  from  heaven,  of  the  truth  of  what  he  as¬ 
serted  ?  Moreover,  this  was  one  of  the  great  ends  of  Christ’s 
death  and  resurrection;  “  For  to  this  end  Christ  both  died,  and 
rose,  and  revived,  that  he  might  be  the  Lord,”  that  is,  “the 
Lord  Judge,”  as  is  evident  from  the  context,  “both  of  the  dead 
and  of  the  living,”  Rom.  xiv.  9. 

Lastly ,  Every  man  bears  about  with  him  a  witness  to  this, 
within  his  own  breast,  Rom.  ii.  15,  “  Which  show  the  work  of 
the  law  written  in  their  hearts,  their  conscience  also  bearing 
witness,  and  their  thoughts  the  mean  while  accusing,  or  else 
excusing  one  another.”  There  is  a  tribunal  erected  within 
every  man,  where  conscience  is  accuser,  witness,  and  judge, 
binding  over  the  sinner  to  the  judgment  of  God.  This  fills  the 
most  profligate  wretches  with  horror,  and  inwardly  stings  them, 
upon  the  commission  of  some  atrocious  crime;  in  effect  sum¬ 
moning  them  to  answer  for  it,  before  the  Judge  of  the  quick 
and  dead.  And  thus  it  does,  even  when  the  crime  is  secret, 
and  hid  from  the  eyes  of  the  world.  It  reaches  those,  whom 
the  laws  of  men  cannot  reach,  because  of  their  power  or  craft. 
Men  have  fled  from  the  judgment  of  their  fellow-creatures;  yet, 
go  where  they  will,  conscience,  as  the  supreme  Judge’s  officer, 
still  keeps  hold  of  them,  reserving  them  in  its  chains,  to  the 
judgment  of  the  great  day.  And  whether  they  escape  punish- 


292 


OF  THE  GENERAL  JUDGMENT. 


merit  from  men,  or  fall  by  the  hand  of  public  justice,  when  they 
perceive  death’s  approach,  they  hear  from  within,  of  this  after 
reckoning ;  being  constrained  to  hearken  thereto,  in  these  the 
most  serious  minutes  of  their  lives.  If  there  be  some,  in 
whom  nothing  of  this  appears,  we  have  no  more  ground 
thence  to  conclude  against  it,  than  we  have  to  conclude,  that 
because  some  men  do  not  groan,  therefore  they  have  no  pain ; 
or  that  dying  is  a  mere  jest,  because  there  have  been  some  who 
seemed  to  make  little  else  of  it.  A  good  face  may  be  put  upon 
an  ill  conscience:  the  more  hopeless  men’s  case  is,  they  reckon 
it  more  their  interest,  to  make  no  reflections  on  their  state  and 
case.  But  every  one,  who  will  consult  himself  seriously,  shall 
find  in  himself  the  witness  to  the  judgment  to  come.  Even 
the  Heathen  wanted  not  a  notion  of  it,  though  mixed  with 
fictions  of  their  own.  Hence,  though  some  of  the  Athenians, 
“when  they  heard  of  the  resurrection  of  the  dead,  mocked,” 
Acts  xvii.  32;  yet  there  is  no  account  of  their  mocking,  when 
they  heard  of  the  general  judgment,  ver.  31. 

II.  For  explanation,  the  following  particulars  may  serve  to 
give  some  view  of  the  nature  and  transactions  of  that  great  day. 

1.  God  shall  judge  the  world  by  Jesus  Christ.  “  He  will 
judge  the  world  in  righteousness  by  that  man,  whom  he  hath 
ordained,”  Acts  xvii.  31.  The  psalmist  tells  us,  that  God  is 
Judge  himself,  Psal.  1.  6.  The  holy  blessed  Trinity,  Father, 
Son,  and  Holy  Ghost,  is  Judge,  in  respect  to  judicial  authority, 
dominion,  and  power:  but  the  Son  incarnate  is  the  Judge,  in 
respect  of  dispensation,  and  special  exercise  of  that  power. 
The  judgment  shall  be  exercised  or  performed  by  him,  as  the 
royal  Mediator;  for  he  has  a  delegated  power  of  judgment  from 
the  Father,  as  his  servant,  “his  King,”  whom  he  hath  “set 
upon  his  holy  hill  of  Zion,”  Psal.  ii.  6,  and  to  whom  he  “  hath 
committed  all  judgment,”  John  v.  22.  This  is  a  part  of  the 
Mediator’s  exaltation,  given  him  in  consequence  of  his  volun¬ 
tary  humiliation,  Phil.  ii.  8 — 10,  “  He  humbled  himself,  and 
became  obedient  unto  death,  even  the  death  of  the  cross. 
Wherefore  God  also  hath  highly  exalted  him,  and  given  him  a 
name,  which  is  above  every  name,”  that  is,  power  and  autho¬ 
rity  over  all,  to  wit,  “  That  at,”  or  in,  “  the  name  of  Jesus,”  (not 
the  name  Jesus ;  that  is  not  the  name  above  every  name, 
being  common  to  others,  as  to  Justus,  Col.  iv.  11;  and  Joshua, 
Heh.  iv.  8,)  “every  knee  should  bow.”  The  which  is  ex¬ 
plained  by  the  apostle  himself,  of  “  standing  before  the  judg¬ 
ment  seat  of  Christ,”  Rom.  xiv.  10,  11.  So  he  who  was 
judged  and  condemned  of  men,  shall  be  the  Judge  of  men 
and  angels. 

2.  Jesus  Christ  the  Judge,  descending  from  heaven  into  the 
air,  1  Thess.  iv.  1G,  17,  “shall  come  in  the  clouds  of  heaven 


CHRIST  DECENDING  FROM  HEAVEN  AS  A  JUDGE.  293 

with  power  and  great  glory,”  Matt.  xxiv.  30.  This  his  coming 
will  be  a  mighty  surprise  to  the  world,  which  will  be  found  in 
deep  security,  foolish  virgins  sleeping,  and  the  wise  slumbering. 
There  will  then  be  much  luxury  and  debauchery  in  the  world, 
little  sobriety  and  watchfulness  ;  a  great  throng  of  business,  but 
a  great  scarcity  of  faith  and  holiness.  “As  it  was  in  the  days 
of  Noah,  so  also  shall  it  be  in  the  days  of  the  Son  of  Man. 
They  did  eat,  they  drank,  they  married  wives,  they  were  given 
in  marriage,  until  the  day  that  Noah  entered  into  the  ark:  and 
the  flood  came,  and  destroyed  them  all.  Likewise  also  as  it 
was  in  the  days  of  Lot:  they  did  eat,  they  drank,  they  bought, 
they  sold,  they  planted,  they  builded.  Even  thus  shall  it  be 
in  the  day  when  the  Son  of  man  is  revealed,”  Lukexvii.  26 — 
30.  The  coming  of  the  Judge  will  surprise  some  at  market, 
buying  and  selling;  others  at  table,  eating  and  drinking,  and 
making  merry;  others  busy  with  their  new  plantings ;  some 
building  new  houses  :  nay  some’s  wedding-day  will  be  their  own 
and  the  world’s  judgment  day.  But  the  Judge  comes!  the 
markets  are  marred ;  the  buyer  throws  away  what  he  has  bought ; 
the  seller  casts  down  his  money;  they  are  raised  from  the  table, 
and  their  mirth  is  extinguished  in  a  moment ;  though  the  tree  be 
set  in  the  earth,  the  gardener  cannot  stay  to  cast  the  earth  about 
it;  the  workmen  throw  away  their  tools,  when  the  house  is  half 
built,  and  the  owner  regards  it  no  more;  the  bridegroom,  bride, 
and  guests,  must  leave  the  wedding  feast,  and  appear  before  the 
tribunal:  for,  “Behold,  he  cometh  with  clouds,  and  every  eye 
shall  see  him,”  Rev.  i.  7.  He  shall  come  most  gloriously;  for 
he  will  “  come  in  the  glory  of  his  Father,  with  the  holy  angels,” 
Mark  viii.  38.  When  he  came  in  the  flesh,  to  die  for  sinners, 
he  laid  aside  the  robes  of  his  glory,  and  was  despised,  and  re¬ 
jected  of  men:  but  when  he  comes  again,  to  judge  the  world, 
such  shall  be  his  visible  glory  and  majesty,  that  it  shall  cast  an 
eternal  veil  over  all  earthly  glory,  and  fill  his  greatest  enemies 
with  fear  and  dread.  Never  had  prince  or  potentate  in  the 
world,  such  a  glorious  train,  as  will  accompany  this  Judge  :  all 
the  holy  angels  shall  come  with  him,  for  his  honour  and  ser¬ 
vice.  Then  he,  who  was  led  to  the  cross  with  a  band  of  sol¬ 
diers,  will  be  gloriously  attended  to  the  place  of  judgment,  by 
not  “  a  multitude  of  the  heavenly  host,”  but  the  whole  host  of 
angels;  “  all  his  holy  angels,”  says  the  text. 

3.  At  the  coming  of  the  Judge,  the  summons  is  given  to  the 
parties  by  the  sound  of  the  last  trumpet;  at  which  the  dead  are 
raised,  and  those  found  alive  changed ;  of  which  before,  1  Thess. 
iv.  16,  17.  O  loud  trumpet,  that  shall  be  heard  at  once,  in  all 
corners  of  the  earth  and  of  the  sea !  O  wonderful  voice,  that 
will  not  only  disturb  those  who  sleep  in  the  dust,  but  effectually 
awaken,  rouse  them  out  of  their  sleep,  and  raise  them  from 


294 


THE  SUMMONS  TO  JUDGMENT. 


death!  Were  trumpets  sounding  now,  drums  beating,  furious 
soldiers  crying  and  killing  men ;  men  and  women  running  and 
shrieking,  the  wounded  groaning  and  dying;  those  who  are  in 
the  graves  would  have  no  more  disturbance,  than  if  the  world 
were  in  most  profound  peace.  Yea,  were  stormy  winds  to  cast 
down  the  lofty  oaks,  the  seas  to  roar  and  swallow  up  the  ships, 
the  most  dreadful  thunder  to  go  along  the  heavens,  lightnings 
every  where  to  flash,  the  earth  to  quake,  tremble,  open,  and 
swallow  up  whole  cities,  and  bury  multitudes  at  once;  the  dead 
would  still  enjoy  a  perfect  repose,  and  sleep  soundly  in  the  dust, 
though  their  own  dust  should  be  thrown  out  of  its  place.  But 
at  the  sound  of  this  trumpet,  they  shall  all  awake.  The  morning 
is  come,  they  can  sleep  no  longer;  the  time  for  the  dead  to  be 
judged:  they  must  get  out  of  their  graves,  and  appear  before  the 
Judge. 

4.  The  Judge  shall  sit  down  on  the  tribunal ;  he  “  shall  sit  on 
the  throne  of  his  glory.”  He  stood  before  a  tribunal  on  earth, 
and  was  condemned  as  a  malefactor:  now  he  shall  sit  on  his 
own  tribunal,  and  judge  the  world.  He  once  hung  upon  the 
cross,  covered  with  shame  ;  now  he  shall  sit  on  a  throne  of 
glory.  What  this  throne  shall  be,  whether  a  bright  cloud,  or 
what  else,  I  shall  not  inquire.  Our  eyes  will  answer  to  that 
question  at  length.  John  “  saw  a  great  white  throne,”  Rev. 
xx.  11.  “  His  throne,”  says  Daniel,  “  was  like  the  fiery  flame, 
and  his  wheels  as  burning  fire,”  chap.  vii.  9.  Whatever  it  be, 
doubtless  it  will  be  a  throne  glorious  beyond  expression;  and  in 
comparison  with  which  the  most  glorious  throne  on  earth,  is  but 
a  seat  on  a  dunghill ;  and  the  sight  of  it  will  equally  surprise 
kings,  who  sat  on  thrones  in  this  life,  and  beggars  who  sat  on 
dunghills.  It  will  be  a  throne,  for  stateliness  and  glory,  suited 
to  the  quality  of  him  who  shall  sit  on  it.  Never  had  a  judge 
such  a  throne,  and  never  had  a  throne  such  a  judge  on  it. 

Leaving  the  discovery  of  the  nature  of  the  throne  until  that 
day,  it  concerns  us  more  nearly  to  consider  what  a  Judge  will 
sit  on  it;  a  point  in  which  we  are  not  left  to  uncertain  conjec¬ 
tures.  The  Judge  on  the  throne  will  be,  1.  a  visible  Judge, 
visible  to  our  bodily  eyes,  Rev.  i.  7,  “  Every  eye  shall  see 
him.”  When  God  gave  the  law  on  mount  Sinai,  the  people 
“  saw  no  similitude,  only  they  heard  a  voice :”  but  when  he 
calls  the  world  to  an  account,  how  they  have  observed  his  law, 
the  man  Christ  being  Judge,  we  shall  see  our  Judge  with  our 
eyes,  either  to  our  eternal  comfort,  or  to  our  eternal  confusion, 
according  to  the  entertainment  which  we  give  him  now.  That 
very  body  which  was  crucified  without  the  gates  of  Jerusalem, 
between  two  thieves,  shall  then  be  seen  on  the  throne,  shining 
in  glory.  We  now  see  him  symbolically,  in  the  sacrament  of 
his  supper ;  the  saints  see  him  by  the  eye  of  faith ;  then  all 


THE  APPEARANCE  OF  THE  PARTIES. 


295 


shall  see  him  with  these  eyes  now  in  their  heads.  2.  A  Judge 
having  full  authority  and  power,  to  render  unto  every  one  ac¬ 
cording  to  his  works.  Christ,  as  God,  hath  authority  of 

himself;  and  as  Mediator  he  hath  a  judicial  power  and  autho¬ 

rity,  which  his  Father  has  invested  him  with,  according  to  the 
covenant  between  the  Father  and  the  Son,  for  the  redemption 
of  sinners.  Ilis  Divine  glory  will  be  a  light,  by  which  all  men 
shall  see  clearly  to  read  his  commission,  for  this  great  and 
honourable  employment.  “  All  power  is  given  unto  him  in 
heaven  and  in  earth,”  Matt,  xxviii.  18.  He  hath  “the  keys 

of  hell  and  of  death,”  Rev.  i.  18.  There  can  be  no  appeal 

from  his  tribunal:  sentence  once  passed  there,  must  stand  for 
ever ;  there  is  no  reversing  of  it.  All  appeals  are  from  an  in¬ 
ferior  to  a  superior  court:  but  when  God  gives  sentence  against 
a  man,  where  can  he  find  a  higher  court  to  bring  his  process 
to?  This  judgment  is  the  Mediator’s  judgment;  and  therefore 
the  last  judgment.  If  the  Intercessor  be  against  us,  who  can 
be  for  us  ?  If  Christ  condemn  us,  who  will  absolve  us  ?  3. 

A  Judge  of  infinite  wisdom.  His  eyes  will  pierce  into,  and 
clearly  discern,  the  most  intricate  cases.  His  omniscience 
qualifies  him,  for  judging  of  the  most  retired  thoughts,  as  well 
as  of  words  and  works.  The  most  subtle  sinner  shall  not  be 
able  to  outwit  him,  nor,  by  any  artful  management,  to  palliate 
the  crime.  He  is  the  searcher  of  hearts,  to  whom  nothing  can 
be  hid  or  perplexed ;  but  all  things  are  naked  and  open  unto 
his  eyes,  IJeb.  iv.  13.  4.  A  most  just  Judge  ;  a  Judge  of  per¬ 

fect  integrity.  He  is  the  righteous  Judge,  2  Tim.  iv.  8,  and 
his  throne  a  great  white  throne,  Rev.  xx.  11,  from  whence  no 
judgment  shall  proceed,  but  what  is  most  pure  and  spotless. 
The  Thebans  painted  justice  blind,  and  without  hands:  for 
judges  ought  not  to  respect  persons,  nor  take  bribes.  The 
Areopagites  judged  in  the  dark ;  that  they  might  not  regard 
who  spoke,  but  what  was  spoken.  With  the  Judge  on  this 
throne,  there  will  be  no  respect  of  persons ;  he  will  neither 
regard  the  person  of  the  rich,  nor  of  the  poor:  but  just  judg¬ 
ment  shall  go  forth,  in  every  one’s  cause.  Lastly,  An  omni¬ 
potent  Judge,  able  to  put  his  sentence  in  execution.  The 
united  force  of  devils  and  wicked  men  will  be  altogether  unable 
to  withstand  him.  They  cannot  retard  the  execution  of  the 
sentence  against  them  one  moment ;  far  less  can  they  stop  it 
altogether.  “  Thousand  thousands  of  angels  minister  unto 
him,”  Dan.  vii.  10.  And,  by  the  breath  of  his  mouth,  he  can 
drive  the  cursed  herd  whither  he  pleaseth. 

5.  The  parties  shall  appear.  These  are  men  and  devils. 
Although  these  last,  the  fallen  angels,  were,  from  the  first  mo¬ 
ment  of  their  sinning,  subjected  to  the  wrath  of  God,  and  were 
cast  down  to  hell;  and  wherever  they  go,  they  carry  their  hell 


296 


THE  SEPARATION  BETWEEN 


about  with  them;  yet  it  is  evident  that  they  are  reserved  unto 
judgment,  2  Pet.  ii.  4,  namely,  unto  the  judgment  of  the  great 
day,  Jude,  ver.  6.  Then  they  shall  be  solemnly  and  publicly 
judged,  1  Cor.  vi.  3.  “  Know  ye  not  that  we  shall  judge 
angels  ?”  At  that  day  they  shall  answer  for  their  trade  of  sin¬ 
ning  and  tempting  to  sin,  which  they  have  been  carrying  on 
from  the  beginning.  Then  many  a  hellish  brat,  which  Satan 
has  laid  down  at  the  saints’  door,  but  not  adopted  by  them,  shall 
be  laid  at  the  door  of  the  true  father  of  it,  that  is  the  devil.  And 
he  shall  receive  the  due  reward  of  all  the  dishonour  which  he 
has  done  to  God,  and  of  all  the  mischief  which  he  has  done  to 
men.  Those  wicked  spirits  now  in  chains,  though  not  in  such 
strait  custody,  but  that  they  go  about,  like  roaring  lions,  seeking 
whom  they  may  devour,  shall  then  receive  their  final  sentence, 
and  be  shut  up  in  their  den,  namely,  in  the  prison  of  hell; 
where  they  shall  be  held  in  extreme  and  unspeakable  torment 
through  all  eternity,  Rev.  xx.  10,  “  And  the  devil,  that  deceived 
them,  was  cast  into  the  lake  of  fire  and  brimstone,  where  the 
beast  and  the  false  prophet  are,  and  shall  be  tormented  day  and 
night  for  ever  and  ever;”  in  prospect  of  which,  the  devils  said 
to  Christ,  “  Art  thou  come  hither  to  torment  us  before  the 
time  ?”  Matt.  viii.  29. 

But  what  we  are  chiefly  concerned  to  take  notice  of,  is  the 
case  of  men  at  that  day.  All  men  must  appear  before  this  tri¬ 
bunal.  All  of  each  sex,  of  every  age,  quality,  and  condition ; 
the  great  and  small,  noble  and  ignoble:  none  are  excepted, 
Adam  and  Eve,  with  all  their  sons  and  daughters,  every  one 
who  has  had,  or,  to  the  end  of  the  world,  shall  have  a  living 
soul  united  to  a  body;  will  make  up  this  great  congregation. 
Even  those  who  refused  to  come  to  the  throne  of  grace,  shall 
be  forced  to  the  bar  of  justice:  for  there  can  be  no  hiding  from 
the  all-seeing  Judge,  no  dying  from  him  who  is  present  every 
where,  no  resisting  of  him  who  is  armed  with  almighty  power, 
“  We  must  all  stand  before  the  judgment  seat  of  Christ,”  2  Cor. 
v.  10.  “  Before  him  shall  be  gathered  all  nations,”  says  the 

text.  This  is  to  be  done  by  the  ministry  of  angels.  By  them 
shall  the  elect  be  gathered,  Markxiii.  27,  “  Then  shall  he  send 
his  angels,  and  shall  gather  together  his  elect  from  the  four 
winds.”  And  they  also  shall  gather  the  reprobate,  Matt.  xiii. 
40,  41,  “  So  shall  it  be  in  the  end  of  this  world.  The  Son  of 
man  shall  send  forth  his  angels,  and  they  shall  gather  out  of  his 
kingdom  all  things  that  odend,  and  them  which  do  iniquity.” 
From  all  corners  of  the  world  shall  the  inhabitants  thereof  be 
gathered  unto  the  place  where  he  shall  set  his  throne  for  judg¬ 
ment. 

6.  There  shall  be  a  separation  made  between  the  righteous 
and  the  wicked ;  the  fair  company  of  the  elect  sheep  being  set 


THE  RIGHTEOUS  AND  THE  WICKED. 


297 


on  Christ’s  right  hand,  and  the  reprobate  goats  on  his  left. 
There  is  no  necessity  to  wait  for  this  separation,  till  the  trial  be 
over;  since  the  parties  will  rise  out  of  their  graves,  with  plain 
outward  marks  of  distinction,  as  was  mentioned  before.  The 
separation  seems  to  be  effected  by  that  double  gathering,  before 
mentioned;  the  one  of  the  elect,  Mark  xiii.  27;  the  other  of 
them  that  do  iniquity,  Matt.  xiii.  41.  The  elect  being  “  caught 
up  together  in  the  clouds,  meet  the  Lord  in  the  air,”  1  Thess. 
iv.  17,  and  so  are  set  on  his  right  hand  ;  and  the  reprobate  left 
on  the  earth,  Matt.  xxiv.  40,  upon  the  Judge’s  left  hand.  Here 
is  now  a  total  separation  of  two  parties,  who  were  always  oppo¬ 
site  to  each  other  in  their  principles,  aims,  and  manner  of  life, 
who,  when  together,  were  a  burden  the  one  to  the  other,  under 
which  the  one  groaned,  and  the  other  raged;  but  now  they  are 
freely  parted;  never  to  come  together  any  more.  The  iron  and 
clay,  alluded  to  Dan.  ii.  41 — 43,  which  could  never  mix,  are 
quite  separated ;  the  one  being  drawn  up  into  the  air,  by  the 
attractive  virtue  of  “  the  stone  cut  out  of  the  mountain,”  name¬ 
ly,  Jesus  Christ;  and  the  other  left  upon  its  earth,  to  be  trod 
under  foot. 

Now  let  us  look  to  the  right  hand,  and  there  we  shall  see  a 
glorious  company  of  saints,  shining  as  so  many  stars  in  their 
orbs,  and  with  a  cheerful  countenance  beholding  him  who  sit- 
teth  upon  the  throne.  Here  will  be  two  wonderful  sights, 
which  the  world  never  saw.  1.  A  great  congregation  of  saints, 
in  which  there  will  not  be  so  much  as  one  hypocrite.  There 
was  a  bloody  Cain  in  Adam’s  family;  a  cursed  Ham  in  Noah’s 
family,  in  the  ark;  a  treacherous  Judas  in  Christ’s  own  family: 
but  in  that  company  there  will  be  none  but  sealed  ones,  mem¬ 
bers  of  Christ,  having  all  one  Father.  This  is  a  sight  reserved 
for  that  day.  2.  All  the  godly  upon  one  side.  Seldom  or  ever 
do  the  saints  on  earth  make  such  harmony,  but  there  are  some 
jarring  strings  among  them.  It  is  not  to  be  expected,  that  men 
who  see  but  in  part,  though  they  be  all  going  to  one  city,  should 
agree  as  to  every  step  in  the  way;  no,  we  must  not  look  for  it, 
in  this  state  of  imperfection.  But  at  that  day,  Paul  and  Barna¬ 
bas  shall  meet  in  peace  and  unity,  though  once  “  the  contention 
was  so  sharp  between  them,  that  they  departed  asunder,  the  one 
from  the  other,”  Acts  xv.  39.  There  shall  be  no  more  divisions, 
no  more  separate  standing  amongst  those  who  belong  to  Christ. 
All  the  godly,  of  the  different  parties,  shall  then  be  upon  one 
side,  seeing,  whatever  were  their  differences  in  lesser  things, 
while  in  the  world,  yet  even  then  they  met  and  concentred  all 
in  one  Lord  Jesus  Christ,  by  a  true  and  lively  faith,  and  in  the 
one  way  of  holiness,  or  practical  godliness.  And  naughty  hy¬ 
pocrites,  of  whatever  party,  shall  be  led  forth  with  the  workers 
of  iniquity. 


298 


TRIAL  OF  THE  PARTIES. 


Look  to  the  left  hand,  and  there  you  will  see  the  cursed  goats, 
all  the  wicked  ones,  from  Cain  to  the  last  ungodly  person,  who 
shall  be  in  the  world,  gathered  together  into  one  most  miserable 
congregation.  There  are  many  assemblies  of  the  wicked  now; 
then  there  shall  be  but  one.  But  all  of  them  shall  be  present 
there,  brought  together  as  one  herd  for  the  slaughter,  bellowing 
and  roaring,  weeping  and  howling  for  the  miseries  come,  and 
that  are  coming  on  them.  And  remember,  thou  shalt  not  be  a 
mere  spectator,  to  look  at  these  two  so  different  companies;  but 
must  thyself  take  thy  place  in  one  of  the  two,  and  shalt  share 
with  the  company,  whatever  hand  it  be  on.  These  who  now 
abhor  no  society  so  much,  as  that  of  the  saints,  would  then  be 
glad  to  be  allowed  to  get  in  among  them;  though  it  were  but  to 
lie  among  their  feet.  But  then  not  one  tare  shall  be  found  with 
the  wheat;  he  will  thoroughly  purge  his  floor.  Many  of  the 
right  hand  men  of  this  world,  will  be  left  hand  men  in  that  day. 
Many,  who  must  have  the  door  on  the  right  hand  of  those  who 
are  better  than  they,  if  the  righteous  be  more  excellent  than  his 
neighbour,  shall  then  be  turned  to  the  left  hand,  as  most  despi¬ 
cable  wretches.  O  how  terrible  will  this  separation  be  to  the 
ungodly!  How  dreadful  will  this  gathering  them  together  into 
one  company  be!  What  they  will  not  now  believe,  they  will 
then  see,  namely,  that  but  few  are  saved.  They  think  it  enough 
now,  io  be  neighbour-like,  and  can  securely  follow  the  multitude : 
but  the  multitude  on  the  left  hand  will  yield  them  no  comfort. 
How  will  it  sting  the  ungodly  Christian,  to  see  himself  set  on 
the  same  hand  with  Turks  and  Pagans!  How  will  it  gall  pro¬ 
fane  Protestants  to  stand  with  idolatrous  Papists ;  praying  peo¬ 
ple,  with  their  profane  neighbours,  who  mocked  at  religious 
exercises;  formal  professors,  strangers  to  the  new  birth,  and  the 
power  of  godliness,  with  persecutors!  Now  there  are  many 
opposite  societies  in  the  world,  but  then  all  the  ungodly  shall 
be  in  one  society.  And  how  dreadful  will  the  faces  of  com¬ 
panions  in  sin  be  to  one  another  there !  What  doleful  shrieks, 
when  the  whoremonger  and  his  whore  shall  meet;  when  the 
drunkards,  who  have  had  many  a  jovial  day  together,  shall  see 
one  another  in  the  face ;  when  the  husband  and  wife,  the  parents 
and  children,  masters  and  servants,  and  neighbours,  who  have 
been  snares  and  stumbling  blocks  to  one  another  to  the  ruin  of 
their  own  souls,  and  those  of  their  relatives,  shall  meet  again  in 
that  miserable  society.  Then  will  there  be  curses  instead  of 
salutations ;  and  tearing  of  themselves,  and  raging  against  one 
another,  instead  of  the  wonted  embraces. 

7.  The  parties  shall  be  tried.  The  trial  cannot  be  difficult, 
seeing  the  Judge  is  omniscient,  and  nothing  can  be  hid  from 
him.  But,  that  his  righteous  judgment  may  be  made  evident 


TRIAL  OF  THE  PARTIES.  299 

to  all,  he  will  set  the  hidden  things  of  darkness  in  the  clearest 
light  at  that  trial,  1  Cor.  iv.  5. 

Men  shall  be  tried,  First ,  Upon  their  works;  for  “  God  shall 
bring  every  work  into  judgment,  with  every  secret  thing, 
whether  it  be  good,  or  whether  it  be  evil,”  Eccles.  xii.  14. 
The  Judge  will  try  every  man’s  conversation,  and  sethis  deeds 
done  in  the  body,  with  all  the  circumstances  thereof,  in  a  true 
light.  Then  will  many  actions,  commended  and  applauded  of 
men,  as  good  and  just,  be  discovered  to  have  been  evil  and 
abominable  in  the  sight  of  God;  and  many  works,  now  con¬ 
demned  in  the  world,  will  be  approved  and  commended  by  the 
great  Judge,  as  good  and  just.  Secret  things  will  be  brought 
to  light;  and  what  was  hid  from  the  view  of  the  world,  shall 
be  laid  open.  Wickedness,  which  has  kept  its  lurking  place, 
in  spite  of  all  human  search,  will  then  be  brought  forth  to  the 
glory  of  God,  and  the  confusion  of  impenitent  sinners,  who 
hid  it.  The  world  appears  now  very  vile  in  the  eyes  of  those 
who  are  exercised  to  godliness ;  but  it  will  then  appear  a 
thousand  times  more  vile,  when  that  which  is  done  of  men  in 
secret  comes  to  be  discovered.  Every  good  action  shall  then 
be  remembered;  and  the  hidden  religion  and  good  works, 
most  industriously  concealed  by  the  saints,  from  the  eyes  of 
men,  shall  no  more  lie  hid:  for  though  the  Lord  will  not  allow 
men  to  proclaim  every  man  his  own  goodness,  yet  he  himself 
will  do  it  in  due  time.  Secondly ,  Their  words  shall  be  judged, 
Matt.  xii.  37,  “  For  by  thy  words  thou  shalt  be  justified,  and 
by  thy  words  thou  shalt  be  condemned.”  Not  a  word  spoken 
for  God  and  his  cause  in  the  world,  from  love  to  himself,  shall 
be  forgotten.  They  are  all  kept  in  remembrance,  and  shall  be 
brought  forth  as  evidences  of  faith,  and  of  an  interest  in  Christ. 
Mai.  iii.  16,  17,  “  Then  they  that  feared  the  Lord  spake  often 
one  to  another,  and  the  Lord  hearkened  and  heard  it;  and  a  book 
of  remembrance  was  written  before  him.  And  they  shall  be 
mine,  saith  the  Lord  of  Hosts,  in  that  day  when  I  makeup  my 
jewels.”  And  the  tongue,  which  did  run  at  random,  shall  then 
confess  to  God ;  and  the  speaker  shall  find  it  to  have  been  fol¬ 
lowed,  and  every  word  noted,  that  dropped  from  his  unsancti- 
fied  lips.  “  Every  idle  word  that  men  shall  speak,  they  shall 
give  account  thereof  in  the  day  of  judgment,”  Matt.  xii.  36. 
And  if  they  shall  give  account  of  idle  words,  that  is,  words 
spoken  to  no  good  purpose,  neither  for  God’s  glory,  one’s 
own,  nor  one’s  neighbour’s  good;  how  much  more  shall  men’s 
wicked  words,  their  sinful  oaths,  curses,  lies,  filthy  communi¬ 
cations,  and  bitter  words,  be  called  over  again  in  that  day  ? 
The  tongues  of  many  shall  then  fall  upon  themselves,  and  ruin 
them.  Thirdly,  Men’s  thoughts  shall  be  brought  into  judg¬ 
ment;  the  Judge  will  make  manifest  the  counsels  of  the  hearts, 


300 


THE  BOOKS  OPENED. 


1  Cor.  iv.  5.  Thoughts  go  free  from  man’s  judgment,  but  not 
from  the  judgment  of  the  heart-searching  God,  who  knows 
men’s  thoughts,  without  the  help  of  signs  to  discern  them  by. 
The  secret  springs  of  men’s  actions  will  then  be  brought  to 
light;  and  the  sins,  that  never  came  further  than  the  heart,  will 
then  be  laid  open.  0  what  a  figure  will  man’s  corrupt  nature 
make,  when  his  inside  is  turned  out,  and  all  his  speculative 
impurities  are  exposed !  The  rottenness  that  is  within  many 
a  whited  sepulchre,  the  speculative  filthiness  and  wantonness, 
murder  and  malignity,  now  lurking  in  the  hearts  of  men,  as  in 
the  chambers  of  imagery,  will  then  be  discovered,  and  what 
good  was  in  the  hearts  of  any,  shall  no  more  lie  concealed.  If 
it  was  in  their  hearts  to  build  a  house  to  the  Lord,  they  shall 
hear,  that  they  did  well  that  it  was  in  their  hearts. 

This  trial  will  be  righteous  and  impartial,  accurate  and 
searching,  clear  and  evident.  The  Judge  is  the  righteous 
Judge,  and  he  will  do  right  to  every  one.  He  has  a  just  bal¬ 
ance  for  good  and  evil  actions,  and  for  honest  and  false  hearts. 
The  fig  leaf  cover  of  hopocrisy  will  then  be  blown  aside,  and 
the  hypocrite’s  nakedness  will  appear ;  as  when  the  Lord  came 
to  judge  Adam  and  Eve  “  in  the  cool,”  or,  as  the  word  is,  “  in 
the  wind  of  the  day,”  Gen.  iii.  8.  “The  fire,”  which  tries 
things  most  exquisitely,  “shall  try  every  man’s  work,  of  what 
sort  it  is,”  1  Cor.  iii.  13.  Man’s  judgment  is  often  perplexed 
and  confused:  but  here  the  whole  process  shall  be  clear  and 
evident,  as  written  with  a  sunbeam.  It  shall  be  clear  to  the 
Judge,  to  whom  no  case  can  be  intricate  ;  and  to  the  parties,  who 
shall  be  convinced,  Jude  ver.  15.  And  the  multitudes  on  both 
sides  shall  see  the  Judge  is  clear  when  he  judgeth ;  for  then 
“  the  heavens  shall  declare  his  righteousness,”  in  the  audience 
of  all  the  world  ;  and  so  it  shall  be  universally  known,  Psal.  1.  6. 

On  these  accounts  it  is,  that  this  trial  is  held  out  in  the  Scrip¬ 
ture,  under  the  notion  of  “opening  the  books;”  and  men  are 
said  to  be  “judged  out  of  those  things  written  in  the  books,” 
Rev.  xx.  12.  The  Judge  of  the  world,  who  infallibly  knows  all 
things,  has  no  need  of  books  to  be  laid  before  him,  to  prevent 
mistakes  in  any  point  of  law  or  fact;  but  the  expression  points 
at  his  proceeding,  as  most  nice,  accurate,  just,  and  well  grounded, 
in  every  step  of  it.  Now  there  are  four  books  that  shall  be 
opened  in  that  day: 

First,  The  Book  of  God’s  remembrance,  or  omniscience, 
Mai.  iii.  16.  This  is  an  exact  record  of  every  man’s  state, 
thoughts,  words,  and  deeds,  good  or  evil:  it  is,  as  it  were,  a 
day-book,  in  which  the  Lord  puts  down  all  that  passes  in  men’s 
hearts,  lips,  and  lives;  and  it  is  filling  up  every  day  that  one 
lives.  In  it  are  recorded  men’s  sins  and  good  works,  secret 
and  open,  with  all  their  circumstances.  Here  are  registered  all 


THE  BOOKS  OPENED. 


301 


their  privileges,  temporal  and  spiritual  mercies,  often  made  ready 
to  their  hand  ;  the  checks,  admonitions,  and  rebukes,  given  by 
teachers,  neighbours,  afflictions,  and  men’s  own  consciences ; 
every  thing  in  its  due  order.  This  book  will  serve  only  as  a 
bill  of  indictment,  in  respect  of  the  ungodly;  but  it  will  be  for 
another  use  in  respect  of  the  godly,  namely,  for  a  memorial  of 
their  good.  The  opening  of  it  is  the  Judge’s  bringing  to  light 
what  is  written  in  it ;  the  reading,  as  it  were,  of  the  bill  and  me¬ 
morial,  respectively,  in  their  hearing. 

Secondly ,  the  book  of  conscience  will  be  opened,  which 
shall  be  as  a  thousand  witnesses  to  prove  the  fact,  Rom.  ii.  15, 
“  Which  show  the  work  of  the  law  written  in  their  hearts,  their 
conscience  also  bearing  witness.”  Conscience  is  a  censor, 
going  with  every  man  wherever  he  goes,  taking  an  account  of 
his  deeds  done  in  the  body,  and,  as  it  were,  noting  them  in  a 
book.  Much  is  written  in  it,  which  cannot  be  read  now;  the 
writing  of  conscience  being,  in  many  cases,  like  toThat  which 
is  made  with  the  juice  of  lemons,  not  to  be  read,  till  it  be  held 
before  the  fire;  but  then  men  shall  read  it  clearly  and  distinctly; 
the  fire  which  is  to  try  every  man’s  work,  will  make  the  book 
of  conscience  legible  in  every  point. 

Though  the  book  be  sealed  now,  the  conscience  blind,  dumb, 
and  deaf,  the  seals  will  then  be  broken,  and  the  book  opened. 
There  shall  be  no  more  a  silent  conscience,  and  far  less  a  secret 
conscience,  amongst  all  the  ungodly  crew:  but  their  consciences 
shall  be  most  quick  sighted,  and  most  lively,  in  that  day. — 
None  shall  then  call  good  evil,  or  evil  good.  Ignorance  of 
what  sin  is,  and  what  things  are  sins,  will  have  no  place  among 
them:  and  the  subtle  reasonings  of  men,  in  favour  of  their  lusts, 
will  then  be  for  ever  baffled  by  their  own  conscience.  None 
shall  have  the  favour,  if  I  may  so  speak,  of  lying  under  the  soft 
cover  of  delusion:  but  they  shall  all  be  convicted  by  their  con¬ 
science.  Whether  they  will  or  not,  they  must  look  on  this 
book,  read,  be  confounded,  and  stand  speechless,  knowing  that 
nothing  is  charged  upon  them  by  mistake ;  since  this  is  a  book 
which  was  always  in  their  own  custody.  Thus  shall  the  Judge 
make  every  man  see  himself  in  the  glass  of  his  own  conscience, 
which  will  make  quick  work. 

Thirdly,  The  book  of  the  law  shall  be  opened.  This  book 
is  the  standard  and  rule,  by  which  is  known  what  is  right,  and 
what  is  wrong ;  as  also,  what  sentence  is  to  be  passed  accord¬ 
ingly,  on  those  who  are  under  it.  As  to  the  opening  of  this 
book,  as  a  statute,  which  shows  what  is  sin,  and  what  is  duty, 
it  agrees  with  the  opening  of  the  book  of  conscience :  for  con¬ 
science  is  set,  by  the  sovereign  lawgiver,  in  every  man’s  breast, 
to  be  his  private  teacher,  to  show  him  the  law,  and  his  private 
pastor,  to  make  application  of  the  same;  and  at  that  day,  it  will 

20 


302 


THE  BOOKS  OPENED. 


be  perfectly  fit  for  its  office,  so  that  the  conscience,  which  is 
most  stupid  now,  shall  then  read  to  the  man  most  accurate,  but 
dreadful  lectures  on  the  law.  But  what  seems  principally  pointed 
at,  by  the  opening  of  this  book,  is  the  opening  of  that  part  of  it 
which  determines  the  reward  of  men’s  works.  Now  the  law 
promises  life,  upon  perfect  obedience  :  but  none  can  be  found  on 
the  right  hand,  or  on  the  left,  who  will  pretend  to  that,  when 
once  the  book  of  conscience  is  opened.  It  threatens  death  upon 
disobedience,  and  will  effectually  bring  it  upon  all  under  its  do¬ 
minion.  And  this  part  of  the  book  of  the  law,  determining  the 
reward  of  men’s  works,  is  opened,  only  to  show,  what  must  be 
the  portion  of  the  ungodly,  and  that  there  they  may  read  their 
sentence  before  it  be  pronounced.  But  it  is  not  opened  for  the 
sentence  of  the  saints ;  for  no  sentence  absolving  a  sinner  could 
ever  be  drawn  out  of  it.  The  law  promises  life,  not  as  it  is  a 
rule  of  actions,  but  as  a  covenant  of  works  ;  therefore  innocent 
man  could  not  have  demanded  life  upon  his  obedience,  till  the 
law  was  reduced  into  the  form  of  a  covenant;  as  Avas  shown  be¬ 
fore.  But  the  saints  having  been,  in  this  life,  brought  under  a 
new  covenant,  namely,  the  covenant  of  grace,  were  dead  to  the 
law,  as  a  covenant  of  works,  and  it  was  dead  to  them.  Where¬ 
fore,  as  they  shall  not  now  have  any  fears  of  death  from  it ;  so 
they  can  have  no  hopes  of  life  from  it,  since  “  they  are  not  un¬ 
der  the  law,  but  under  grace,”  Rom.  vi.  14.  But,  for  their  sen¬ 
tence,  another  book  is  opened. 

Thus  the  book  of  the  law  is  opened,  for  the  sentence  against 
all  those  on  the  left  hand:  and  by  it  they  will  clearly  see  the 
justice  of  the  judgment  against  them,  and  how  the  Judge  pro¬ 
ceeds  therein  according  to  law.  Nevertheless,  there  will  be  this 
difference,  namely,  that  those  who  had  only  the  natural  law, 
and  lived  not  under  any  special  revelation,  shall  be  judged  by 
that  law  of  nature  they  had  in  their  hearts :  which  law  declares 
“  that  they  which  commit  such  things,”  as  they  will  stand  con¬ 
victed  of,  “  are  worthy  of  death,”  Rom.  i.  32.  But  these  who 
had  the  written  law,  to  whom  the  word  of  God  came,  sounding 
in  the  visible  church,  shall  be  judged  by  that  written  law.  So 
says  the  apostle,  Rom.  ii.  12,  “For  as  many  as  have  sinned 
without”  the  written  “law,  shall  also  perish  without”  the  written 
“law:  and  as  many  as  have  sinned  in  the  law,”  that  is,  under 
the  written  law,  “  shall  be  judged  by  the  (written)  law.” 

Lastly ,  “  Another  book”  shall  be  “  opened,  which  is  the 
book  of  life,”  Rev.  xx.  12.  In  this  the  names  of  all  the  elect 
are  written,  as  Christ  said  to  his  disciples,  Luke  x.  20,  “  Your 
names  are  written  in  heaven.”  This  book  contains  God’s  gra¬ 
cious  and  unchangeable  purpose,  to  bring  all  the  elect  to  eternal 
life ;  and  that,  in  order  thereto,  they  be  redeemed  by  the  blood 
of  his  Son,  effectually  called,  justified,  adopted,  sanctified,  and 


SENTENCE  PRONOUNCED  ON  THE  SAINTS. 


303 


raised  up  by  him  at  the  last  day,  without  sin.  It  is  now  lodged 
in  the  Mediator’s  hand,  as  the  book  of  “  the  manner  of  the 
kingdom and  having  perfected  the  work  the  Father  gave  him 
to  do,  he  shall,  on  the  great  day,  produce,  and  open  the  book, 
and  present  the  persons  therein  named,  “  faultless  before  the 
presence  of  his  glory,”  Jude  ver.  24;  “  not  having  spot,  or 
wrinkle,  or  any  such  thing,”  Eph.  v.  27.  Not  one  of  them  who 
are  named  in  the  book  will  be  missing.  They  shall  be  found 
qualified,  according  to  the  order  of  the  book,  redeemed,  called, 
justified,  sanctified,  raised  up  without  spot:  what  remains  then, 
but,  according  to  the  same  book,  they  obtain  the  great  end, 
namely,  everlasting  life  ?  This  may  be  gathered  from  this  pre¬ 
cious  promise,  Rev.  iii.  5,  “  He  that  overcometh,  the  same  shall 
be  clothed  in  white  raiment,”  being  raised  in  glory;  “and  I 
will  not  blot  out  his  name  out  of  the  book  of  life,  but  I  will  con¬ 
fess  his  name  before  my  Father,  (it  shall  be,  as  it  were,  read 
out,  among  the  rest  of  God’s  elect,)  and  before  his  angels.”  Here 
is  now  the  ground  of  the  saints’  absolution,  the  ground  of  the 
blessed  sentence  they  shall  receive.  The  book  of  life  being 
opened,  it  will  be  known  to  all,  who  are  elected,  and  who  are 
not.  Thus  far  of  the  trial  of  the  parties. 

8.  Then  shall  the  Judge  pronounce  this  blessed  sentence  on 
the  saints,  “  Come,  ye  blessed  of  my  Father,  inherit  the  king¬ 
dom  prepared  for  you,  from  the  foundation  of  the  world,” 
Matt.  xxv.  34.  It  is  most  probable,  the  man  Christ  will  pro¬ 
nounce  it  with  an  audible  voice ;  which  not  only  all  the  saints, 
but  all  the  wicked  likewise,  shall  hear  and  understand.  Who 
can  conceive  the  inexpressible  joy,  with  which  these  happy 
ones  will  hear  these  words  ?  Who  can  imagine  that  fulness 
of  joy,  which  will  be  poured  into  their  hearts,  with  these  words 
reaching  their  ears  ?  And  who  can  conceive  how  much  of  hell 
shall  break  forth  into  the  hearts  of  all  the  ungodly  crew,  by 
these  words  of  heaven  ?  It  is  certain  that  this  sentence  shall 
be  pronounced,  before  the  sentence  of  damnation,  Matt.  xxv. 
34.  “Then  shall  the  King  say  unto  them  on  his  right  hand, 
Come,  ye  blessed,”  &c.  ver.  41,  “Then  shall  he  say  also  to 
them  on  the  left  hand,  Depart  from  me,  ye  cursed,”  &c.  There 
is  no  need  of  this  order,  that  the  saints  may,  without  fear  or 
affrightment,  hear  the  other  sentence  on  the  reprobate:  they 
who  are  raised  in  glory,  caught  up  to  meet  the  Lord  in  the  air, 
presented  without  spot,  and  whose  souls,  for  the  far  greater  part 
of  them,  have  been  so  long  in  heaven  before,  shall  not  be  capa¬ 
ble  of  any  such  fear.  But  hereby  they  will  be  orderly  brought 
in,  to  sit  in  judgment,  as  Christ’s  assessors,  against  the  ungod¬ 
ly  ;  whose  torment  will  be  aggravated  by  it.  It  will  be  a  hell 
to  them  to  be  kept  out  of  hell,  till  they  see  the  doors  of  heaven 
opened  to  receive  the  saints,  who  once  dwelt  in  the  same 


304 


SENTENCE  PRONOUNCED  ON  THE  SAINTS. 


world  with  them;  and  perhaps  in  the  same  county,  parish,  or 
town,  and  sat  under  the  same  ministry  with  themselves.  Thus 
will  they  see  heaven  afar  off,  to  make  their  hell  the  hotter:  like 
that  unbelieving  lord,  2  Kings  vii.  19,  20.  They  “  shall  see” 
the  plenty  “  with  their  eyes,  but  shall  not  eat  thereof.”  Every 
word  of  the  blessed  sentence  shall  be  like  an  envenomed  arrow 
shot  into  their  hearts,  while  they  see,  what  they  have  lost,  and 
from  thence  gather  what  they  are  to  expect. 

This  sentence  passes  on  the  saints,  “  according  to  their 
works,”  Rev.  xx.  12;  but  not  for  their  works,  nor  for  their 
faith,  as  if  eternal  life  were  merited  by  them.  The  sentence 
itself  overthrows  this  absurd  conceit.  The  kingdom  which 
they  are  called  to,  was  “prepared  for  them,  from  the  founda¬ 
tion  of  the  world;”  not  left  to  be  merited  by  themselves,  who 
were  but  of  yesterday.  They  inherit  it  as  sons,  but  procure  it 
not  to  themselves,  as  servants  do  the  reward  of  their  work. 
They  were  redeemed  by  the  blood  of  Christ,  and  clothed  with 
his  spotless  righteousness,  which  is  the  proper  cause  of  the 
sentence.  They  were  also  qualified  for  heaven,  by  the  sancti¬ 
fication  of  his  Spirit;  and  hence  it  is  “according  to  their 
works:”  so  that  the  ungodly  world  shall  see  now,  that  the 
Judge  of  the  quick  and  dead  does  good  to  them  who  were 
good.  Therefore  it  is  added  to  the  sentence,  “  For  I  was  an 
hungered,  and  ye  gave  me  meat,”  &c.  ver.  35,  36;  which  does 
not  denote  the  ground,  but  the  evidence,  of  their  right  to  heaven ; 
as  if  a  judge  should  say,  he  absolves  a  man  pursued  for  debt; 
for  the  witnesses  depose,  that  it  is  paid  already.  So  the  apostle 
says,  1  Cor.  x.  5,  “  But  with  many  of  them  God  was  not  well 
pleased,  for  they  were  overthrown  in  the  wilderness.”  Their 
overthrow  in  the  wilderness  was  not  the  ground  of  God’s  dis¬ 
pleasure  with  them,  but  it  was  an  evidence  of  it.  And  thus 
our  Lord  teaches  us  the  necessary  connection  between  glory 
and  good  works,  namely,  works  evangelically  good;  works 
having  a  respect  to  Jesus  Christ,  and  done  out  of  faith  in  him, 
and  love  to  him,  without  which  they  will  not  be  regarded,  in 
that  day.  And  the  saints  will  so  far  be  judged  according  to 
such  works,  that  the  degrees  of  glory  amongst  them  shall  be 
according  to  these  works  !  For  it  is  an  eternal  truth,  “  He  that 
soweth  sparingly,  shall  reap  sparingly,”  2  Cor.  ix.  6. 

Thus  shall  the  good  works  of  the  godly  have  a  glorious,  but 
a  gratuitous  reward  ;  a  reward  of  grace,  not  of  debt,  which  will 
fill  them  with  wonder  at  the  riches  of  free  grace,  and  the  Lord’s 
condescending  to  take  any  notice,  especially  such  public  notice, 
of  their  poor  worthless  works:  which  seems  to  be  the  import  of 
what  they  are  said  to  answer,  “saying,  Lord,  when  saw  we 
thee  an  hungered?”  ver.  37,  38,  39.  And  may  they  not  justly 
wonder  to  see  themselves  set  down  to  the  marriage  supper  of 


THE  SAINTS  SHALL  JUDGE  THE  WORLD. 


305 


the  Lamb,  and  hear  him  acknowledge  a  dinner  or  supper,  a  little 
meat  or  drink,  such  as  they  had,  which  they  gave  to  a  hungry 
or  thirsty  member  of  Christ,  for  his  sake?  O  plentiful  harvest, 
following  upon  the  seed  of  good  works  !  Rivers  of  pleasures, 
in  exchange  for  a  cup  of  cold  water,  given  to  a  disciple,  in  the 
name  of  a  disciple !  Eternal  mansions  of  glory,  in  exchange 
for  a  night’s  lodging  given  to  a  saint,  who  was  a  stranger! 
Everlasting  robes  of  glory,  in  exchange  for  a  new  coat,  or,  it 
may  be,  an  old  one,  bestowed  on  some  saint,  who  had  not  ne¬ 
cessary  clothing!  A  visit  to  a  sick  saint,  repaid  by  Christ  him¬ 
self,  coming  in  the  glory  of  his  Father,  with  all  his  holy  angels  ! 
A  visit  made  to  a  poor  prisoner  for  the  cause  of  Christ,  repaid 
with  a  visit  from  the  Judge  of  all,  taking  away  the  visitant  with 
him  to  the  palace  of  heaven,  there  to  be  ever  with  himself! 
These  things  will  be  matter  of  everlasting  wonder;  and  should 
stir  up  all,  to  sow  liberally  in  time,  while  the  seed  time  of  good 
works  lasts.  But  it  is  Christ’s  stamp  on  good  works,  that  puts 
a  value  on  them,  in  the  eye  of  our  gracious  God;  which  seems 
to  be  the  import  of  our  Lord’s  reply,  ver.  40,  “  In  as  much  as 
ye  have  done  it  unto  one  of  the  least  of  these  my  brethren,  ye 
have  done  it  unto  me.” 

9.  Now  the  saints  having  received  their  own  sentence,  “they 
shall  judge  the  world,”  1  Cor.  vi.  2.  This  was  not  fulfilled, 
when  the  empire  became  Christian,  and  Christians  were  made 
magistrates.  No,  the  Psalmist  tells  us,  “  This  honour  have  all 
the  saints,”  Psal.  cxlix.  9.  And  the  apostle,  in  the  forecited 
place,  adds,  “  And  if  the  world  shall  be  judged  by  you,  are  ye 
unworthy  to  judge  the  smallest  matters?”  ver.  3,  “Know  ye 
not  that  we  shall  judge  angels?”  Being  called,  they  come  to 
receive  their  kingdom,  in  the  view  of  angels  and  men:  they  go, 
as  it  were,  from  the  bar  to  the  throne,  “  To  him  that  over- 
cometh,  will  I  grant  to  sit  with  me  on  my  throne,”  Rev.  iii.  21. 
They  shall  not  only  judge  the  world,  in  Christ  their  head,  by 
way  of  communion  with  him,  by  their  works  compared  with 
those  of  the  ungodly,  or  by  way  of  testimony  against  them;  but 
they  shall  be  assessors  to  Jesus  Christ  the  Judge,  giving  their 
voice  against  them,  consenting  to  his  judgment  as  just,  and  say¬ 
ing  Amen  to  the  doom  pronounced  against  all  the  ungodly:  as  is 
said  of  the  saints,  upon  the  judgment  of  the  great  whore,  Rev. 
xix.  1,2,  “Hallelujah — for  true  and  righteous  are  his  judg¬ 
ments.”  Thus  “  the  upright  shall  have  dominion  over  them,  in 
the  morning”  of  the  resurrection,  Psal.  xlix.  14.  Then,  and 
not  till  then,  shall  that  be  fully  accomplished,  in  Psal.  cxlix. 
6 — 9,  “  Let  the  high  praises  of  God  be  in  their  mouth,  and  a 
two-edged  sword  in  their  hand,  to  execute  vengeance  upon  the 
heathen,  and  punishments  upon  the  people — this  honour  have 


306 


SENTENCE  OF  DAMNATION  ON  THE  UNGODLY. 


all  his  saints.”  0 !  what  a  strange  turn  of  affairs  will  appear 
here  !  What  an  astonishing  sight  will  it  be,  to  see  wicked 
churchmen  and  statesmen,  standing  as  criminals  before  the 
saints,  whom  sometimes  they  condemned  as  heretics,  rebels, 
and  traitors !  To  see  men  of  riches  and  power  stand  pale  faced 
before  those  whom  they  oppressed  !  To  see  the  mocker  stand 
trembling  before  those  he  mocked  !  The  worldly  wise  man,  be¬ 
fore  those  whom  he  accounted  fools!  Then  shall  the  despised 
faces  of  the  saints  be  dreadful  faces  to  the  wicked  ;  and  those, 
who  sometimes  were  the  song  of  the  drunkards,  shall  then  be  a 
terror  to  them.  All  wrongs  must  be  righted  at  length,  and  every 
one  set  in  his  proper  place. 

10.  The  Judge  will  pronounce  the  sentence  of  damnation  on 
all  the  ungodly  multitude.  “  Then  shall  he  say  also  unto  them 
on  the  left  hand,  Depart  from  me  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels,”  ver  41.  Fearful  doom! 
and  that  from  the  same  mouth,  from  whence  proceeded  the  sen¬ 
tence  of  absolution  before.  It  was  an  aggravation  of  the  misery 
of  the  Jews,  when  their  city  was  destroyed,  that  they  were 
ruined  by  one  who  was  accounted  the  darling  of  the  world.  O 
what  an  aggravation  of  the  misery  of  the  wicked  will  it  be,  that 
Christ  will  pronounce  this  sentence  also  !  To  hear  the  curse 
from  Mount  Zion,  must  needs  be  most  terrible.  To  be  damned 
by  him,  who  came  to  save  sinners,  must  be  double  damnation. 
But  thus  it  will  be.  The  Lamb  of  God  shall  roar,  as  a  lion, 
against  them:  he  shall  excommunicate,  and  cast  them  out  of  his 
presence  for  ever,  by  a  sentence  from  the  throne,  saying,  “De¬ 
part  from  me  ye  cursed.”  He  shall  adjudge  them  to  everlasting 
lire,  and  the  society  of  devils  for  evermore.  And  this  sentence 
also,  we  suppose,  will  be  pronounced  with  an  audible  voice,  by 
the  man  Christ.  And  all  the  saints  shall  say,  “  Hallelujah,  true 
and  righteous  are  his  judgments.”  None  were  so  compassion¬ 
ate  as  the  saints,  when  on  earth,  during  the  time  of  God’s  pa¬ 
tience.  But  now  that  time  is  at  an  end:  their  compassion  on  the 
ungodly  is  swallowed  up  in  joy,  in  the  Mediator’s  glory,  and 
liis  executing  of  just  judgment,  by  which  his  enemies  are  made 
his  footstool.  Though,  when  on  earth,  the  righteous  man  wept 
in  secret  places  for  their  pride,  and  because  they  would  not 
hear;  yet  he  “  shall  rejoice  when  he  seeth  the  vengeance;  he 
shall  wash  his  feet  in  the  blood  of  the  wicked,”  Psal.  lviii.  10. 
No  pity  shall  then  be  shown  to  them,  from  their  nearest  rela¬ 
tions.  The  godly  wife  shall  applaud  the  justice  of  the  Judge, 
in  the  condemnation  of  her  ungodly  husband ;  the  godly  hus¬ 
band  shall  say  Amen  to  the  damnation  of  her  who  lay  in  his 
bosom:  the  godly  parents  shall  say  Hallelujah ,  at  the  passing 
of  the  sentence  against  their  ungodly  child  :  and  the  godly  child 


SENTENCE  OF  DAMNATION  ON  THE  UNGODLY. 


307 


shall,  from  the  bottom  of  his  heart,  approve  the  damnation  of  his 
wicked  parents,  the  father  who  begat  him,  and  the  mother  who 
bore  him.  The  sentence  is  just;  they  are  judged  “  according  to 
their  works,”  Rev.  xx.  12. 

There  is  no  wrong  done  them,  “  Fori  was  an  hungered,”  says 
our  Lord,  “  and  ye  gave  me  no  meat:  I  was  thirsty,  and  ye  gave 
me  no  drink:  I  was  a  stranger,  and  ye  took  me  not  in  :  naked, 
and  ye  clothed  me  not:  sick,  and  in  prison,  and  ye  visited  me 
not,”  ver.  42,  43.  These  are  not  only  evidences  of  their  un¬ 
godly  and  cursed  state,  but  most  proper  causes  and  grounds  of 
their  condemnation :  for  though  good  works  do  not  merit  salva¬ 
tion,  yet  evil  works  merit  damnation.  Sins  of  one  kind  only, 
namely  of  omission,  are  here  mentioned ;  not  that  these  alone 
shall  be  then  discovered,  for  the  books  lay  all  open,  but  because 
these,  though  there  were  no  more,  are  sufficient  to  damn  un¬ 
pardoned  sinners.  And  if,  men  are  condemned  for  sins  of  omis¬ 
sion,  much  more  for  sins  of  commission.  The  omission  of 
works  of  charity  and  mercy,  is  mentioned  in  particular,  to  stop 
the  mouths  of  the  wicked;  for  it  is  most  just  that  he  “have 
judgment  without  mercy,  that  hath  showed  no  mercy,”  James 
ii.  13.  Taking  notice  of  the  omission  of  acts  of  charity  and 
mercy,  towards  the  distressed  members  of  Christ,  intimates, 
that  it  is  the  judgment  of  those  who  have  heard  of  Christ  in  the 
gospel,  that  is  principally  intended  in  this  portion  of  Scripture; 
and  that  the  slighting  of  Christ  will  be  the  great  cause  of  the 
ruin  of  those  who  hear  the  gospel :  but  the  enmity  of  the  hearts 
of  the  wicked,  against  Christ  himself,  is  discovered  by  the  en¬ 
tertainment  they  now  give  to  his  members. 

In  vain  will  they  say,  “  When  saw  we  thee  an  hungered,  or 
athirst?”  &c.  ver.  44.  For  the  Lord  reckons,  and  will  reckon, 
the  world’s  unkindness  to  his  people,  unkindness  to  himself; 
“  In  as  much  as  ye  did  it  not  to  one  of  the  least  of  these,  ye 
did  it  not  to  me,”  ver.  45.  0  meat  and  drink  unhappily  spared, 
when  a  member  of  Christ  was  in  need  of  it !  O  wretched  ne¬ 
glect,  that  the  stranger  saint  was  not  taken  in  !  It  had  been 
better  for  them  they  had  quitted  their  own  room,  and  their  own 
bed,  than  he  had  wanted  lodging.  O  cursed  clothing,  may  the 
wicked  say,  that  was  in  my  house,  locked  up  in  my  chest,  or 
hanging  in  my  wardrobe,  and  was  not  brought  out  to  clothe 
such  a  one !  O  that  I  had  stripped  myself,  rather  than  he  had 
gone  away  without  clothing!  Cursed  business,  that  diverted 
me  from  visiting  such  a  sick  saint!  0  that  I  had  rather  watched 
whole  nights  with  him  !  Wretch  that  I  was!  Why  did  I  sit 
at  ease  in  my  house,  when  he  was  in  prison,  and  did  not  visit 
him?  But  now  the  tables  are  turned;  Christ’s  servants  shall 
eat,  but  I  shall  be  hungry;  his  servants  shall  drink,  but  I  shall 
be  thirsty;  they  rejoice,  but  I  am  ashamed,  Isa.  lxv.  13.  They 


308  SENTENCE  OF  DAMNATION  ON  THE  UNGODLY. 

are  taken  in,  but  I  am  cast  out,  and  bid  to  depart ;  they  are 
clothed  with  robes  of  glory,  but  I  “  walk  naked,  and  they  see 
my  shame,”  Rev.  xvi.  15.  They  are  now  raised  up  on  high, 
beyond  the  reach  of  sickness  or  pain;  but  I  must  now  “lie 
down  in  sorrow,”  Isa.  1.  1 1.  Now  they  will  go  to  the  palace  of 
heaven,  but  I  must  go  to  the  prison  of  hell. 

But  if  our  Lord  thus  resent  men’s  neglecting  to  help  his 
people  under  these,  and  the  like  distresses ;  what  may  they  ex¬ 
pect  who  are  the  authors  and  instruments  of  them  ?  If  they 
shall  be  fed  with  wrath,  who  fed  them  not  when  they  were 
hungry ;  what  shall  become  of  those,  who  robbed  and  spoiled 
them,  and  took  their  own  bread  away  from  them?  What  a 
full  cup  of  wrath  shall  be  the  portion  of  those,  who  were  so  far 
from  giving  them  meat  or  drink,  when  hungry  or  thirsty,  that 
they  made  it  a  crime  for  dthers  to  entertain  them,  and  made 
themselves  drunken  with  their  blood  !  They  must  lodge  with 
devils  for  evermore,  who  took  not  in  the  Lord’s  people,  when 
strangers:  then,  what  a  lodging  shall  those  have,  who  drove 
them  out  of  their  own  houses,  out  of  their  native  land,  and  made 
them  strangers  ?  Men  will  be  condemned  for  not  clothing 
them,  when  naked :  then,  how  heavy  must  the  sentence  of 
those  be,  who  have  stripped  them,  and  made  them  go  without 
clothing?  Surely,  if  not  visiting  of  them  in  sickness,  or  in  a  pri¬ 
son,  shall  be  so  severely  punished;  they  shall  not  escape  a  most 
heavy  doom,  who  have  cast  them  into  prisons,  and  have  put  them 
under  such  hardships,  as  have  impaired  their  health,  brought  sick¬ 
ness  on  them,  and  cut  short  their  days  in  prison,  or  out  of  prison. 

To  put  a  face  upon  such  wicked  practices,  men  will  pretend 
to  retain  an  honour  for  Christ  and  religion,  while  they  thus 
treat  his  members,  walking  in  his  way,  and  keeping  the  truth. 
They  are  here  represented  to  say,  “  When  saw  we  thee  an 
hungered,  or  athirst,  or  a  stranger,  or  naked,  or  sick,  or  in  prison, 
and  did  not  minister  unto  thee?”  ver.  44.  As  if  they  should 
say,  Our  bread,  drink,  lodging,  clothing,  and  visits,  were  in¬ 
deed  refused,  but  not  to  Christ;  but  to  a  set.  of  men  of  a  bad 
character,  men  who  “turned  the  world  upside  down,”  Acts 
xvii.  6;  who  troubled  Israel,  1  Kings  xviii.  17,  a  humorous 
and  fantastic  sort  of  people,  having  laws  diverse  from  all  peo¬ 
ple;  factious  and  rebellious,  they  did  not  keep  the  king’s  laws, 
and  therefore  a  very  dangerous  set  of  men;  it  was  not  for  the 
king’s  profit  to  suffer  them,  Esther  iii.  8.  But  although  men 
cast  iniquity  upon  the  godly,  and  give  them  ill  names,  that 
they  may  treat  them  as  criminals  ;  all  these  pretences  will  avail 
them  nothing,  in  the  great  day,  before  the  righteous  Judge,  nor 
before  their  own  consciences:  but  the  real  ground  of  their 
enmity  against  the  saints,  will  be  found,  to  their  own  convic¬ 
tion,  to  be  their  enmity  against  Christ  himself.  This  seems  to 


THE  GENERAL  CONFLAGRATION. 


309 


be  the  import  of  the  objection  of  the  damned,  ver.  44,  and  of 
the  answer  to  it,  ver.  45,  “  In  as  much  as  ye  did  it  not  to  one 
of  the  least  of  these,  ye  did  it  not  to  me.” 

Lastly ,  Sentence  being  passed  on  both  parties,  the  full  exe¬ 
cution  of  the  same  follows,  ver.  46,  “  And  these  shall  go  away 
into  everlasting  punishment;  but  the  righteous  into  life  eternal.” 
The  damned  shall  get  no  reprieve,  but  go  to  their  place  without 
delay;  they  shall  be  driven  away  from  the  judgment  seat  into 
hell:  and  the  saints  “  shall  enter  into  the  King’s  palace,”  Psal. 
xlv.  15,  namely,  into  heaven,  the  seat  of  the  blessed.  But  our 
Lord  Christ,  and  his  glorious  company,  shall  keep  the  field 
that  day,  and  see  the  backs  of  all  their  enemies  ;  for  the  damned 
go  off  first. 

In  this  day  of  the  Lord,  the  great  day,  shall  be  the  general 
conflagration ;  by  which,  these  visible  heavens,  the  earth,  and 
sea  shall  pass  away.  Not  that  they  shall  be  annihilated,  or  re¬ 
duced  to  nothing,  that  is  not  the  operation  of  fire;  but  they  shall 
be  dissolved,  and  purged  by  that  fire,  from  all  the  effects  of  sin, 
and  of  the  curse,  upon  them;  and  then  renewed,  and  made  more 
glorious  and  stable.  Of  this  conflagration,  the  apostle  Peter 
speaks,  2  Pet.  iii.  10,  “  But  the  day  of  the  Lord  will  come,  as  a 
thief  in  the  night;  in  the  which  the  heavens  shall  pass  away 
with  a  great  noise,  and  the  elements  shall  melt  with  fervent 
heat;  the  earth  also,  and  the  works  that  are  therein,  shall  be 
burnt  up.”  See  also,  ver.  7 — 12.  And  of  the  renewing  of  the 
world,  he  adds.  ver.  13,  “  Nevertheless  we,  according  to  his  pro¬ 
mise,  look  for  new  heavens,  and  a  new  earth, 4wherein  dwelleth 
righteousness.” 

It  seems  most  agreeable  to  the  Scriptures,  and  to  the  nature 
of  the  thing,  to  conceive  this  conflagration  to  follow  after  the 
general  judgment;  sentence  being  passed  on  both  parties  before 
it.  And  I  judge  it  probable,  that  it  will  fall  in  with  the  putting 
of  the  sentence  in  execution  against  the  damned ;  so  as  they 
shall,  according  to  their  sentence,  depart,  and  the  heavens  and 
the  earth  pass  away,  together  and  at  once,  at  that  furious  rebuke 
from  the  throne,  driving  away  the  damned,  out  of  the  world  (in 
this  fire)  to  the  everlasting  fire  prepared  for  the  devil  and  his 
angels.  Even  as,  in  the  deluge,  with  which  the  apostle  Peter 
compares  the  conflagration,  or  burning  of  the  world,  2  Pet.  iii. 
6,  7,  the  world  itself,  and  the  wicked  upon  it,  perished  together; 
the  same  water  which  destroyed  the  earth,  sweeping  away  the 
inhabitants.  For  it  is  not  likely  that  the  wicked  shall  at  all 
stand  on  the  new  earth,  “  wherein  dwelleth  righteousness,”  2 
Pet.  iii.  13.  And  as  for  this  earth,  it  shall  “  flee  away, ,J  which 
seems  to  denote  a  very  quick  despatch,  and  it  shall  “  flee  from 
his  face,  who  sits  on  the  throne.”  Rev.  xx.  11,  “And  I  saw  a 
great  white  throne,  and  him  that  sat  on  it,  from  whose  face  the 


310 


THE  GENERAL  CONFLAGRATION. 


earth  and  the  heaven  fled  away.”  The  execution  of  the  sen¬ 
tence  on  the  wicked  is  also  thus  expressed  :  they  “  shall  be 
punished  with  everlasting  destruction  from  the  presence,”  or 
“  from  the  face  of  the  Lord,”  2  Thess.  i.  9.  The  original  word 
is  the  same  in  both  texts,  which  being  compared,  seem  to  say, 
that  these  creatures,  abused  by  the  wicked,  being  left  to  stand, 
as  witnesses  against  them,  in  the  judgment,  are,  after  sentence 
passed  on  their  abusers,  made  to  pass  away  with  them  from 
the  face  of  the  Judge.  It  is  true,  the  flying  away  of  the 
earth  and  the  heavens  is  narrated,  Rev.  xx.  11,  before  the  judg¬ 
ment,  but  that  does  not  prove  its  going  before  the  judgment,  any 
more  than  the  narrating  of  the  judgment,  ver.  12,  before  the  re¬ 
surrection,  ver.  13,  will  prove  the  judgment  to  be  before  it. — 
Further,  it  is  remarkable,  in  the  execution  of  the  sentence,  Rev. 
xx.  14,  15,  that  not  only  the  reprobates  are  “  cast  into  the  lake,” 
but  “  death  and  hell”  are  cast  into  it  likewise:  all  effects  of  sin 
and  of  the  curse,  are  removed  out  of  the  world,  for  which  very 
cause  shall  the  conflagration  be,  and  they  are  confined  to  the 
place  of  the  damned.  Besides  all  this,  it  is  evident  that  the  end 
of  the  world  is  by  the  conflagration :  and  the  apostle  tells  us,  1 
Cor.  xv.  24,  25,  “  then  cometh  the  end,  when  he  shall  have  de¬ 
livered  up  the  kingdom  to  God,  even  the  Father,  when  he  shall 
have  put  down  all  rule,  and  all  authority,  and  power.  For  he 
must  reign,  till  he  hath  put  all  his  enemies  under  his  feet.” 
Which  last,  as  it  must  be  done  before  the  end;  so  it  seems  not 
to  be  done,  but  by  putting  the  sentence  in  execution,  passed  in 
the  day  of  judgment,  against  the  wicked. 

Now,  if  the  burning  of  Sodom  and  Gomorrah,  that  are  set 
forth  for  an  example,  Jude,  ver.  7,  was  so  dreadful,  how  terri¬ 
ble  will  that  day  be,  when  the  whole  world  shall  be  at  once  in 
flames !  How  will  wretched  worldlings  look,  when  their  dar¬ 
ling  world  shall  be  all  on  fire  !  Then  shall  strong  castles,  and 
towering  palaces,  with  ail  their  rich  furniture,  go  up  together  in 
one  flame,  with  the  lowest  cottages.  What  heart  can  fully  con¬ 
ceive  the  terror  of  that  day  to  the  wicked,  when  the  whole 
fabric  of  heaven  and  earth  shall  at  once  be  dissolved,  by  that 
fire!  When  that  miserable  company  shall  be  driven  from  the 
tribunal  to  the  pit  with  fire  within  them,  and  without  on  every 
hand  of  them;  and  fire  awaiting  them  in  the  lake:  whither 
the  former  fire,  for  ought  appears,  may  follow  them. 

As  for  the  particular  place  of  this  judgment,  though  some 
point  us  to  the  valley  of  Jehoshaphat  for  it;  yet  our  Lord,  who 
infallibly  knew  it,  being  asked  the  question,  by  his  disciples, 
“  Where,  Lord?”  only  said,  “  Wheresoever  the  body  is,  thither 
will  the  eagles  be  gathered  together,”  Luke  xvii.  37.  After 
which  answer,  it  is  too  much  for  men  to  renew  the  question. 
As  for  the  time,  when  it  shall  be,  in  vain  do  men  search  for 


COMFORT  TO  THE  SAINTS. 


311 


what  the  Lord  has  purposely  kept  secret,  Acts  i.  7,  “  It  is  not 
for  you  to  know  the  times  or  the  seasons,  which  the  Father 
has  put  in  his  own  power.”  The  apostle  Paul,  after  having 
very  plainly  described  the  second  coining  of  Christ,  1  Thess. 
iv.  1G,  17,  adds,  chap.  v.  1,  2,  “But  of  the  times  and  seasons, 
brethren,  ye  have  no  need  that  I  write  unto  you  :  for  your¬ 
selves  know  perfectly,  that  the  day  of  the  Lord  so  cometh  as  a 
thief  in  the  night.”  Nevertheless,  some,  in  several  ages,  have 
made  very  bold  with  the  time;  and  several  particular  years, 
which  are  now  past,  have  been  given  out  to  the  world,  for  the 
time  of  the  end,  by  men  who  have  pried  into  the  secrets  of 
God.  Time  has  proclaimed,  to  the  world,  their  rashness  and 
folly;  and  it  is  probable  they  will  be  no  more  happy  in  their 
conjectures,  whose  determinate  time  is  yet  to  come.  Let  us 
rest  in  that  “  he  cometh.”  God  has  kept  the  day  hid  from  us, 
that  we  may  be  every  day  ready  for  it,  Matt.  xxv.  13,  “  Watch, 
therefore ;  for  ye  know  neither  the  day,  nor  the  hour,  wherein 
the  Son  of  man  cometh.”  And  let  us  remember,  that  the  last 
day  of  our  life,  will  determine  our  state  in  the  last  day  of  the 
world:  and  as  we  die,  so  shall  we  be  judged. 

I  shall  now  shut  up  this  subject,  with  some  application  of 
what  has  been  said. 

Use  I.  Of  comfort  to  all  the  saints.  Here  is  abundance  of 
consolation  to  all  who  are  in  the  state  of  grace.  Whatever  be 
your  afflictions  in  the  world,  this  day  will  make  up  all  your 
losses.  “Though  ye  have  lien  among  the  pots,  yet  shall  ye 
be  as  the  wings  of  a  dove  covered  with  silver,  and  her  feathers 
with  yellow  gold,”  Psal.  lxviii.  13.  Though  the  world  re¬ 
proach,  judge,  and  condemn  you;  the  Judge  will  at  that  day 
absolve  you,  and  bring  forth  your  righteousness  as  the  light. 
The  world’s  fools  will  then  appear  to  have  been  the  only  wise 
men  who  were  in  it.  Though  the  cross  be  heavy,  you  may 
well  bear  it,  in  expectation  of  the  crown  of  righteousness, 
which  the  righteous  Judge  will  then  give  you.  Jf  the  world 
despise  you,  and  treat  you  with  the  utmost  contempt,  regard  it 
not:  the  day  comes  wherein  you  shall  sit  with  Christ,  in  his 
throne.  Be  not  discouraged  by  reason  of  manifold  temptations. 
But  resist  the  devil,  in  confidence  of  a  ftdl  and  complete  vic¬ 
tory;  for  you  shall  judge  the  tempter  at  last.  Though  you 
have  hard  wrestling  now,  with  the  body  of  sin  and  death  ;  yet 
you  shall  get  all  your  enemies  under  your  feet  at  length,  and 
be  presented  faultless  before  the  presence  of  his  glory.  Let 
not  the  terror  of  that  day  dispirit  you,  when  you  think  upon 
it:  let  those  who  have  slighted  the  Judge,  and  continue  enemies 
to  him,  and  to  the  way  of  holiness,  droop  and  hang  down  their 
heads,  when  they  think  of  his  coming:  but  lift  you  up  your 
heads  with  joy,  for  the  last  day  will  be  your  best  day.  The 


312 


TERROR  TO  UNBELIEVERS. 


Judge  is  your  Head  and  Husband,  your  Redeemer,  and  your 
Advocate.  You  must  appear  before  the  judgment  seat,  but  you 
“shall  not  come  into  condemnation,”  John  v.  24.  His  com¬ 
ing  will  not  be  against  you,  but  for  you.  He  came  in  the  flesh, 
to  remove  the  lawful  impediments  of  the  spiritual  marriage,  by 
his  death :  he  came  in  the  gospel  to  you,  to  espouse  you  to 
himself :  he  will  come,  at  the  last  day,  to  solemnize  the  mar¬ 
riage,  and  take  the  bride  home  to  his  Father’s  house.  “Even 
so,  come,  Lord  Jesus.” 

Use  II.  Of  terror  to  all  unbelievers.  This  may  serve  to 
awaken  a  secure  generation,  a  world  lying  in  wickedness,  as  if 
they  were  never  to  be  called  to  an  account  for  it;  and  slighting 
the  Mediator,  as  if  he  were  not  to  judge  them.  Ah!  how  few 
have  the  lively  impressions  of  the  judment  to  come !  Most 
men  live,  as  if  what  is  said  of  it,  from  the  word,  were  but  idle 
tales.  The  profane  lives  of  many  speak  the  thoughts  of  it  to  be 
far  from  their  hearts,  and  in  very  deed  make  a  mock  of  it  before 
the  world,  saying  in  effect,  “  Where  is  the  promise  of  his  com¬ 
ing?”  The  hypocrisy  of  others,  who  blind  the  eyes  of  the 
world  with  a  splendid  profession,  being  in  appearance  Christ’s 
sheep,  while  they  are  indeed  the  devil’s  goats,  proves,  that  the 
great  separation  of  the  sheep  from  the  goats  is  very  little  laid  to 
heart.  How  do  many  indulge  themselves  in  secret  wickedness, 
of  which  they  would  be  ashamed  before  witnesses ;  not  con¬ 
sidering,  that  their  most  secret  thoughts  and  actions  will,  at 
that  day,  be  discovered  before  the  great  congregation  !  How 
eagerly  are  men’s  hearts  set  on  the  Avorld,  as  if  it  were  to  be 
their  everlasting  habitation  !  The  solemn  assemblies,  and  pub¬ 
lic  ordinances,  wherein  the  Judge  is  upon  a  transaction  of  peace 
with  the  criminals,  are  undervalued:  many  hearts  swim  like 
feathers,  in  the  waters  of  the  sanctuary,  that  sink  like  stones 
to  the  bottom  in  cares  of  this  life ;  they  will  be  very  serious  in 
trifles  of  this  world,  and  trifle  in  the  most  serious  an^  weighty 
things  of  another  world:  but,  O  consider  the  day,  that  is  ap¬ 
proaching,  in  which  Christ  will  come  to  judgment;  the  world 
shall  be  summoned,  by  the  sound  of  the  last  trumpet,  to  appear 
before  his  tribunal.  The  Judge  will  sit  on  his  throne,  and  all 
nations  will  be  summoned  before  him ;  the  separation  will  be 
made  between  the  godly  and  the  wicked ;  the  books  opened, 
and  the  dead  judged  out  of  them;  one  party  will  be  adjudged 
to  everlasting  life,  and  the  other  to  everlasting  fire,  according  to 
their  works. 

It  would  be  a  sight  of  admirable  curiosity,  if  thou  eouldst 
wrap  up  thyself  in  some  dark  cloud,  or  hide  thyself  in  the  clift 
of  some  high  rock,  from  whence  thou  mightest  espy  wicked 
kings,  princes,  judges,  and  great  ones  of  the  earth,  rising  out  of 
their  marble  tombs,  and  brought  to  the  bar,  to  answer  for  all 


TERROR  TO  UNBELIEVERS. 


313 


their  cruelty,  injustice,  oppression,  and  profanity,  without  any 
marks  of  distinction,  but  what  their  wickedness  puts  upon 
them :  profane,  unholy,  and  unfaithful  churchmen,  pursued 
with  the  curses  of  their  ruined  people,  from  their  graves  to  the 
judgment  seat,  and  charged  with  the  blood  of  souls,  to  whom 
they  gave  not  faithful  warning:  mighty  men  standing  trembling 
before  the  Judge,  unable  to  recover  their  wonted  boldness,  to 
outwit  him  with  their  subtleties,  or  defend  themselves  by  their 
strength:  delicate  women  cast  forth  of  their  graves,  as  abomi¬ 
nable  branches,  dragged  to  the  tribunal,  to  answer  for  their 
ungodly  lives :  the  ignorant,  suddenly  taught  in  the  law  to  their 
cost ;  and  the  learned  declared  before  the  world,  fools  and  labo¬ 
rious  triflers:  the  Atheist  convinced,  the  hypocrite  unmasked; 
and  the  profane  at  length,  turned  serious  about  his  eternal  state  : 
secret  murders,  adulteries,  thefts,  cheats,  and  other  works  of 
darkness,  which  scorned  all  human  search,  discovered  and  laid 
open  before  the  world,  with  their  most  minute  circumstances  : 
no  regard  had  to  the  rich,  no  pity  shown  to  the  poor:  the 
scales  of  the  world  turned ;  oppressed  and  despised  piety  set 
on  high ;  and  prosperous  wickedness  at  last  brought  low :  all 
not  found  in  Christ,  arraigned,  convicted,  and  condemned, 
without  respect  to  persons,  and  driven  from  the  tribunal  to  the 
pit;  while  those  found  in  him,  at  that  day,  being  absolved 
before  the  world,  go  with  him  into  heaven.  Nay,  but  thou 
canst  not  so  escape.  Whoever  thou  art,  not  being  in  Christ, 
thou  must  bear  a  part  in  this  tragical  and  frightful  scene. 

Sinner,  that  same  Lord  Christ,  whom  thou  now  despisest, 
whom  thou  woundest  through  the  sides  of  his  messengers,  and 
before  whom  thou  dost  prefer  thy  lusts,  will  be  thy  Judge.  The 
neglected  Saviour  will  be  a  severe  Judge.  0!  what  mountain, 
what  rock  wilt  thou  get  to  fall  on  thee,  and  hide  thee  from  the 
face  of  him  who  sitteth  on  the  throne  ?  Thou  hast  now  a  rock 
within  thee,  a  heart  of  adamant,  so  that  thou  canst  count  the 
darts  of  the  word  as  stubble,  and  laugh  at  the  shaking  of  the 
spear:  but  that  rock  will  rend  at  the  sight  of  the  Judge;  that 
hard  heart  will  then  break,  and  thou  wilt  weep  and  wail,  when 
weeping  and  wailing  will  be  to  no  purpose.  Death’s  bands 
will  fall  otf,  the  grave  will  vomit  thee  out;  and  the  mountains 
shall  skip  from  thee,  and  the  rocks  refuse  to  grind  thee  to  pow¬ 
der.  How  will  these  cursed  uyes  abide  the  sight  of  the  Judge? 
Behold,  he  cometh !  Where  is  the  profane  swearer,  who  tore 
his  wounds  ?  The  wretched  worldling,  now  abandoned  of  his 
God  ?  The  formal  hypocrite,  who  kissed  him  and  betrayed 
him  ?  The  despiser  of  the  gospel,  who  sent  him  away  in  his 
messengers  groaning,  profaned  his  ordinances,  and  trampled 
under  foot  his  precious  blood  ?  0  murderer,  the  slain  man  is 

thy  judge  :  there  is  he  whom  thou  didst  so  maltreat.  Behold 


314 


EXHORTATION  TO  PREPARE  FOR  JUDGMENT. 


the  neglected  Lamb  of  God  appearing  as  a  lion  against  thee. 
How  will  thine  heart  endure  the  darts  of  his  fiery  looks  ?  That 
rocky  heart,  which  now  holds  out  against  him,  shall  then  be 
blown  up ;  that  face,  which  refuses  to  blush  now,  shall  then 
gather  blackness ;  arrows  of  wrath  shall  pierce,  where  arrows 
of  conviction  cannot  enter  now.  What  wilt  thou  answer  him, 
when  he  rises  up,  and  charges  thee  with  thy  unbelief  and  im¬ 
penitence  ?  Wilt  thou  say,  thou  wast  not  warned?  Con¬ 
science  within  thee  will  give  thee  the  lie ;  the  secret  groans 
and  weariness  of  those  who  warned  thee,  will  witness  the  con¬ 
trary.  If  a  child  or  a  fool  did  tell  you  that  your  house  were  on 
fire,  you  would  immediately  run  to  quench  it :  but,  in  matters 
of  eternal  concern,  men  will  first  fill  their  hearts  with  prejudices 
against  the  messengers,  and  then  cast  their  message  behind 
their  backs.  But  these  silly  shifts  and  pretences  will  not  avail, 
in  the  day  of  the  Lord.  How  will  these  cursed  ears,  now  deaf 
to  the  call  of  the  gospel,  inviting  sinners  to  come  to  Christ, 
hear  the  fearful  sentence,  “  Depart  from  me,  ye  cursed,  into 
everlasting  fire,  prepared  for  the  devil  and  his  angels  ?”  No 
sleepy  hearer  shall  be  there;  no  man’s  heart  will  then  wander; 
their  hearts  and  eyes  will  then  be  fixed  on  their  misery,  which 
they  will  not  now  believe.  O  that  we  knew  in  this  our  day, 
the  things  that  belong  to  our  peace  ! 

Lastly ,  Be  exhorted  to  believe  this  great  truth ;  and  believe 
it  so  as  you  may  prepare  for  the  judgment  betimes;  Set  up  a 
secret  tribunal  in  your  own  breasts,  and  often  call  yourselves  to  an 
account  there.  Make  the  Judge  your  friend  in  time,  by  closing 
with  him,  in  the  offer  of  the  gospel;  and  give  all  diligence,  that 
you  may  be  found  in  Christ,  at  that  day.  Cast  off  the  works  of 
darkness ;  and  live,  as  believing  you  are,  at  all  times,  and  in  all 
places,  under  the  eye  of  your  Judge,  who  will  bring  every 
work  into  judgment,  with  every  secret  thing !”  Be  fruitful  in 
good  works,  knowing  that  as  you  sow,  you  shall  reap.  Study 
piety  towards  God,  righteousness  and  charity  towards  men. 
Lay  up  in  store  plenty  of  works  of  charity  and  mercy,  towards 
them  who  are  in  distress,  especially  such  as  are  of  the  house¬ 
hold  of  faith ;  that  they  may  be  produced,  that  day,  as  evidences 
that  you  belong  to  Christ.  Shut  not  up  your  bowels  of  mercy, 
now,  towards  the  needy;  lest  you  then  find  no  mercy.  Take 
heed,  that  in  all  your  works  you  be  single  and  sincere;  aiming, 
in  them  all,  at  the  glory  of  your  Lord,  a  testimony  of  your  love 
to  him,  and  in  obedience  to  his  command.  Leave  it  to  hypo¬ 
crites,  who  have  their  reward,  to  proclaim  every  man  his  own 
goodness ;  and  to  sound  a  trumpet,  when  they  do  their  alms. 
It  is  a  base  and  unchristian  spirit,  which  cannot  have  satisfac¬ 
tion  in  a  good  work,  unless  it  be  exposed  to  the  view  of  others : 
it  is  utterly  unworthy  of  one  who  believes  that  the  last  trumpet 


THE  SAINTS  MADE  COMPLETELY  HAPPY. 


315 


shall  call  together  the  whole  world,  before  whom  the  Judge 
himself  shall  publish  works  truly  good,  how  secretly  soever 
they  were  done.  Live  in  a  believing  expectation  of  the  coming 
of  the  Lord.  Let  your  loins  be  always  girt,  and  your  lamps 
burning;  so  when  he  comes,  whether  in  the  last  day  of  your 
life,  or  in  the  last  day  of  the  world,  ye  shall  be  able  to  say  with 
joy,  “  Lo,  this  is  our  God,  and  we  have  waited  for  him.” 


HEAD  V. 

THE  KINGDOM  OF  HEAVEN. 

Then  shall  the  King  say  unto  them  on  his  right  hand,  Come,  ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for  you  from  the  founda¬ 
tion  of  the  world. — Matt.  xxv.  34. 

Having  from  this  portion  of  Scripture,  of  which  the  text  is  a 
part,  discoursed  of  the  general  judgment;  and  being  to  speak 
of  the  everlasting  happiness  of  the  saints,  and  the  everlasting 
misery  of  the  wicked,  from  the  respective  sentences  to  be  pro¬ 
nounced  upon  them,  in  the  great  day:  I  shall  take  them  in  the 
order  wherein  they  lie  before  us ;  and  the  rather  that,  as  sen¬ 
tence  is  first  passed  upon  the  righteous,  so  the  execution  thereof 
is  first  begun,  though  probably  the  other  may  be  fully  executed 
before  it  be  completed. 

The  words  of  the  text  contain  the  joyful  sentence  itself,  to¬ 
gether  with  an  historical  introduction  thereto,  which  gives  us 
an  account  of  the  Judge  pronouncing  the  sentence,  “  the  King,” 
Jesus  Christ;  the  parties  on  whom  it  is  given,  “them  on  his 
right  hand ;”  and  the  time  when,  “  then,”  as  soon  as  the  trial  is 
over.  Of  these  I  have  spoke  already.  It  is  the  sentence  itself 
we  are  now  to  consider,  “  Come,  ye  blessed  of  my  Father,”  &c. 
Stand  back,  O  ye  profane  goats  !  away  all  unregenerate  souls, 
not  united  to  Jesus  Christ!  this  is  not  for  you.  Come,  O  ye 
saints,  brought  out  of  your  natural  state  into  the  state  of  grace ! 
behold  here  the  state  of  glory  awaiting  you.  Here  is  glory  let 
down  to  us  in  words  and  syllables;  a  looking  glass,  in  which 
you  may  see  your  everlasting  happiness,  a  scheme  or  draught, 
of  Christ’s  Father’s  house,  wherein  there  are  many  mansions. 

This  glorious  sentence  bears  two  things.  1.  The  complete 
happiness  to  which  the  saints  are  adjudged,  “  the  kingdom.” 
2.  Their  solemn  admission  to  it,  “  Come  ye  blessed  of  my 
Father,  inherit,”  &c.  First,  Their  complete  happiness  is  a 


316 


NATURE  OF  THE  KINGDOM  OF  HEAVEN. 


kingdom.  A  kingdom  is  the  top  of  worldly  felicity;  there  is 
nothing  on  earth  greater  than  a  kingdom  ;  therefore  the  hidden 
weight  of  glory  in  heaven  is  held  forth  to  us  under  that  notion. 
But  it  is  not  an  ordinary  kingdom,  it  is  “  the  kingdom ;”  the 
kingdom  of  Heaven,  surpassing  all  the  kingdoms  of  the  earth, 
in  glory,  honour,  profit,  and  pleasure,  infinitely  more  than  they 
do,  in  these,  excel  the  low  and  inglorious  condition  of  a  beggar 
in  rags,  and  on  a  dunghill.  Secondly ,  There  is  a  solemn  ad¬ 
mission  of  the  saints  into  this  their  kingdom,  “  Come  ye,  inherit 
the  kingdom.”  In  view  of  angels,  men,  and  devils,  they  are 
invested  with  royalty,  and  solemnly  inaugurated,  before  the 
whole  world,  by  Jesus  Christ,  the  heir  of  all  things,  who  has 
“  all  power  in  heaven  and  in  earth.”  Their  right  to  the  king¬ 
dom  is  solemnly  recognized  and  owned.  They  are  admitted 
to  it,  as  undoubted  heirs  of  the  kingdom,  to  possess  it  by  inhe¬ 
ritance,  or  lot,  as  the  word  properly  signifies,  because,  of  old, 
inheritances  were  designed  by  lot,  as  Canaan  to  Israel,  God’s 
“first-born,”  as  they  are  called,  Exod.  iv.  22.  And  because 
this  kingdom  is  the  Father’s  kingdom,  therefore  they  are  openly 
acknowledged,  in  their  admission  to  it,  to  be  the  blessed  of 
Christ’s  Father;  the  which  blessing  was  given  them,  long  be¬ 
fore  this  sentence,  but  is  now  solemnly  recognized,  and  con¬ 
firmed  to  them,  by  the  Mediator,  in  his  Father’s  name.  It  is 
observable,  he  says  not,  Ye  blessed  of  the  Father,  but,  Ye 
blessed  of  my  Father;  to  show  us,  that  all  blessings  are  derived 
by  us,  from  the  Father,  the  Fountain  of  blessing,  as  he  is  “the 
God  and  Father  of  our  Lord  Jesus  Christ,”  through  whom  we 
are  blessed,  Eph.  i.  3.  And  finally,  they  are  admitted  to  this 
kingdom,  as  that  which  was  “  prepared  for  them  from  the  foun¬ 
dation  of  the  word,”  in  God’s  eternal  purpose,  before  they,  or 
any  of  them,  were ;  that  all  the  world  may  see  eternal  life  to  be 
the  free  gift  of  God. 

Doctrine.  The  saints  shall  be  made  completely  happy,  in  the 
possession  of  the  kingdom  of  heaven. 

Two  things  I  shall  here  inquire  into:  1.  The  nature  of  this 
kingdom.  2.  The  admission  of  the  saints  thereto.  And  then 
I  shall  make  some  practical  improvement  of  the  whole. 

First,  As  to  the  nature  of  the  kingdom  of  heaven,  our  know¬ 
ledge  of  it  is  very  imperfect;  for  “  eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for  them  that  love  him,”  1  Cor.  ii.  9. 
As,  by  familiar  resemblances,  parents  instruct  their  little  chil¬ 
dren,  concerning  things  of  which  otherwise  they  can  have  no 
tolerable  notion ;  so  our  gracious  God,  in  consideration  of  our 
weakness,  is  pleased  to  represent  to  us  heaven’s  happiness, 
under  similitudes  taken  from  earthly  things,  glorious  in  the  eyes 
of  men ;  since  naked  discoveries  of  the  heavenly  glory,  divested 


THE  SAINTS’  ENSIGNS  OF  ROYALTY. 


317 


of  earthly  resemblances,  would  be  too  bright  for  our  weak 
eyes,  and  in  them  we  would  but  lose  ourselves.  Wherefore 
now  we  can  but  speak  as  children  of  these  things,  which  the 
day  will  fully  discover. 

The  state  of  glory  is  represented  under  the  idea  of  a  kingdom; 
a  kingdom,  among  men,  being  that  in  which  the  greatest  num¬ 
ber  of  earthly  good  things  centre.  Now  every  saint  shall, 
as  a  king,  inherit  a  kingdom.  All  Christ’s  subjects  shall  be 
kings,  each  one  with  his  crown  upon  his  head:  not  that  the 
great  king  shall  divest  himself  of  his  royalty,  but  he  will  make 
all  his  children  partakers  of  his  kingdom. 

I.  The  saints  shall  have  kingly  power  and  authority  given 
them.  Our  Lord  gives  not  empty  titles  to  his  favourites ;  he 
makes  them  kings  indeed.  The  dominion  of  the  saints,  will  be 
a  dominion,  far  exceeding  that  of  the  greatest  monarch  who  ever 
was  on  earth.  They  will  be  absolute  masters  over  sin,  which 
had  the  dominion  over  them.  They  will  have  a  complete  rule 
over  their  own  spirits;  an  entire  management  of  all  their  affec¬ 
tions  and  inclinations,  which  now  create  them  so  much  molesta¬ 
tion  :  the  turbulent  root  of  corrupt  affections  shall  be  for  ever 
expelled  out  of  that  kingdom,  and  never  be  able  any  more  to 
give  them  the  least  disturbance.  They  shall  have  power  over 
the  nations,  the  ungodly  of  all  nations,  “  and  shall  rule  them 
with  a  rod  of  iron,”  Rev.  ii.  26,  27.  The  whole  world  of  the 
wicked  shall  be  broken  before  them  :  “  Satan  shall  be  bruised 
under  their  feet,”  Rom.  xvi.  20.  He  shall  never  be  able  to 
fasten  a  temptation  on  them  any  more:  but  he  will  be  judged 
by  them;  and,  in  their  sight,  cast  with  the  reprobate  crew,  into 
the  lake  of  fire  and  brimstone.  So  shall  they  rule  over  their 
oppressors.  Having  fought  the  good  fight,  and  got  the  victory, 
Christ  will  entertain  them  as  Joshua  did  his  captains,  causing 
them  to  “  come  near,  and  put  their  feet  on  the  necks  of  kings,” 
Josh.  x.  25. 

II.  They  shall  have  the  ensigns  of  royalty.  For  a  throne, 
Christ  will  grant  them  “  to  sit  with  him  in  his  throne,”  Rev. 
iii.  21.  They  will  be  advanced  to  the  highest  honour  and  dig¬ 
nity  that  they  are  capable  of;  and  in  the  enjoyment  of  it,  they 
will  have  an  eternal  undisturbed  repose,  after  all  the  tossings 
which  they  met  with  in  the  world,  in  their  way  to  the  throne. 
For  a  crown,  they  shall  “receive  a  crown  of  glory,  that  fadeth 
not  away,”  1  Pet.  v.  4.  Not  a  crown  of  flowers,  as  subjects 
being  conquerors,  or  victors,  sometimes  have  got:  such  a  crown 
quickly  fades,  but  their  crown  never  fades.  Not  a  crown  of 
gold,  such  as  earthly  kings  wear :  even  a  crown  of  gold  is  often 
stained,  and  at  best  can  never  make  them  happy  who  wear  it. 
But  it  shall  be  “  a  crown  of  glory.”  A  crown  of  glory  is  “  a 
crown  of  life,”  Rev.  ii.  10,  that  life,  which  knows  no  end:  a 

21 


THE  SAINTS  SHALL  BE  CLOTHED  IN  WHITE  GARMENTS. 


crown  which  death  can  never  make  lo  fall  off  one’s  head.  It 
must  be  an  abiding  crown;  for  it  is  a  “crown  of  righteous¬ 
ness,”  2  Tim.  iv.  8.  It  was  purchased  for  them  by  “  Christ’s 
righteousness,”  which  is  imputed  to  them  ;  they  are  qualified 
for  it,  by  inherent  righteousness;  God’s  righteousness,  or  faith¬ 
fulness,  secures  it  to  them.  They  shall  have  “  a  sceptre,  a  rod 
of  iron,”  Rev.  ii.  27,  terrible  to  all  the  wicked  world.  And  a 
sword  too,*“  a  two-edged  sword  in  their  hand,  to  execute  ven¬ 
geance  upon  the  Heathen,  and  punishments  upon  the  people,” 
Psal.  cxlix.  6,  7.  They  shall  have  royal  apparel.  The  royal 
robes  in  this  kingdom  are  white  robes,  Rev.  iii.  4.  “  They 

shall  walk  with  me  in  white.”  These  things  in  a  very  particular 
manner,  point  at  the  inconceivable  glory  of  the  state  of  the  saints 
in  heaven. 

The  Lord  is  pleased  often  to  represent  unto  us,  the  glorious 
state  of  the  saints,  by  speaking  of  them  as  clothed  in  “white 
garments.”  It  is  promised  to  the  overcomer,  that  he  shall  be 
“clothed  in  white  raiment,”  Rev.  iii.  5.  The  elders  about  the 
throne,  are  “  clothed  in  white  raiment,”  chap.  iv.  4.  The  mul¬ 
titude  before  the  throne,  are  “clothed  in  white  robes,”  chap. 

vii.  9;  “  arrayed  in  white  robes,”  ver.  13 ;  “  made  white  in  the 
blood  of  the  Lamb,”  ver.  14.  I  own,  the  last  two  testimonies 
respect  the  state  of  the  saints  on  earth ;  yet  the  terms  are  bor¬ 
rowed  from  the  state  of  the  church  in  heaven.  All  garments, 
properly  so  called,  being  badges  of  sin  and  shame,  shall  be  laid 
aside  by  the  saints,  when  they  come  to  their  state  of  glory. 
But  if  we  consider,  on  what  occasions  white  garments  were 
wont  to  be  put  on,  we  shall  find  much  of  heaven  under  them. 

First,  the  Romans,  when  they  manumitted  their  bond  ser¬ 
vants,  gave  them  a  white  garment,  as  a  badge  of  their  freedom. 
So  shall  the  saints,  that  day,  get  on  their  white  robes;  for  it  is 
the  day  of  “  the  glorious  liberty  of  the  children  of  God,”  Rom. 

viii,  21,  the  day  of  “the  redemption  of  their  body,”  ver.  23. 
They  shall  no  more  see  the  house  of  bondage,  nor  lie  any  more 
among  the  pots.  If  we  compare  the  state  of  the  saints  on  earth, 
with  that  of  th  ewicked,  it  is  indeed  a  state  of  freedom,  whereas 
the  other  is  a  state  of  slavery:  but,  in  comparison  with  their 
state  in  heaven,  it  is  but  a  servitude.  A  saint  on  earth  is  indeed 
a  young  prince,  and  heir  to  the  crown,  but  his  motto  may  be, 
“  I  serve  ;”  for  “he  differeth  nothing  from  a  servant,  though  he 
be  lord  of  all,”  Gal.  iv.  1.  What  are  the  groans  of  a  saint,  the 
sordid  and  base  work  which  he  is  sometimes  found  employed 
in,  the  black  and  tattered  garments  which  he  walks  in,  but 
badges  of  this  comparative  servitude  ?  But  from  the  day  the 
saints  come  to  the  crown,  they  receive  their  complete  freedom, 
and  serve  no  more.  They  shall  be  fully  freed  from  sin,  which 
of  all  evils  is  the  worst,  both  in  itself,  and  in  their  apprehension 


THE  SAINTS  SHALL  BE  CLOTHED  IN  WHITE  GARMENTS.  319 

too;  how  great  then  must  that  freedom  be,  when  these  “  Egypt¬ 
ians  whom  they  see  to-day,”  they  “  shall  see  again  no  more 
for  ever?”  They  shall  be  free  from  all  temptation  to  sin :  Satan 
can  have  no  access  to  tempt  them  any  more,  by  himself,  nor  by 
his  agents.  A  full  answer  will  then  be  given  to  that  petition, 
they  have  so  often  repeated,  “  Lead  us  not  into  temptation.” — 
No  hissing  serpent  can  come  into  the  paradise  above:  no  snare 
nor  trap  can  be  laid  there,  to  catch  the  feet  of  the  saints:  they 
may  walk  there  without  fear,  for  they  can  be  in  no  hazard  : 
there  are  no  lions’  dens,  no  mountains  of  the  leopards,  in  the 
promised  land.  Nay,  they  shall  be  set  beyond  the  possibility 
of  sinning,  for  they  shall  be  confirmed  in  goodness.  It  will  be 
the  consummate  freedom  of  their  will,  to  be  for  ever  unalterably 
determined  to  good.  And  they  shall  be  freed  from  all  the  ef¬ 
fects  of  sin;  “There  shall  be  no  more  death,  neither  sorrow, 
nor  crying,  neither  shall  there  be  any  more  pain ;”  Rev.  xxi.  4. 
What  kingdom  is  like  unto  this?  Death  makes  its  way,  now 
into  a  palace,  as  easily  as  into  a  cottage :  sorrow  fills  the  heart 
of  one  who  wears  a  crown  on  his  head :  royal  robes  are  no  fence 
against  pain,  and  crying  by  reason  of  pain.  But  in  this  king¬ 
dom  no  misery  can  have  place.  All  reproaches  shall  be  wiped 
off;  and  never  shall  a  tear  drop  any  more  from  their  eyes. — 
They  shall  not  complain  of  desertions  again ;  the  Lord  will 
never  hide  his  face  from  them :  but  the  Sun  of  Righteousness 
shining  upon  them  in  his  meridian  brightness,  will  dispel  all 
clouds,  and  give  them  an  everlasting  day,  without  the  least  mix¬ 
ture  of  darkness.  A  deluge  of  wrath,  after  a  fearful  thunder 
clap  from  the  throne,  will  sweep  away  the  wicked  from  before 
the  judgment  seat,  into  the  lake  of  fire:  but  they  are,  in  the 
first  place,  like  Noah,  brought  into  the  ark,  and  out  of  harm’s 
way. 

Secondly ,  White  raiment  has  been  a  token  of  purity.  There¬ 
fore  “  the  Lamb’s  wife  kis  arrayed  in  fine  linen,  clean  and 
white,”  Rev.  xix.  8.  And  those  who  stood  before  the  throne, 
“  washed  their  robes,  and  made  them  white  in  the  blood  of  the 
Lamb,”  chap.  vii.  14.  The  saints  shall  then  put  on  the  robes 
of  perfect  purity,  and  shine  in  spotless  holiness,  like  the  sun  in 
his  strength,  without  the  least  cloud  to  intercept  his  light.  Ab¬ 
solute  innocence  shall  then  be  restored,  and  every  appearance  of 
sin  banished  far  from  this  kingdom.  The  guilt  of  sin,  and  the 
reigning  power  of  it,  are  now  taken  away  in  the  saints;  never¬ 
theless  sin  dwelleth  in  them,  Rom.  vii.  20.  But  then  it  shall  be 
no  more  in  them:  the  corrupt  nature  will  be  quite  removed:  that 
root  of  bitterness  will  be  plucked  up  ;  and  no  vestige  of  it  left  in 
their  souls  :  their  nature  shall  be  altogether  pure  and  sinless. — 
There  shall  be  no  darkness  in  their  minds  ;  but  the  understanding 
of  every  saint,  when  he  is  come  to  his  kingdom,  will  be  as  a 


320  THE  SAINTS  SHALL  be  clothed  in  white  garments. 

globe  of  pure  and  unmixed  light.  There  shall  not  be  the  least 
aversion  to  good,  nor  the  least  inclination  to  evil,  in  their  wills: 
but  they  will  be  brought  to  a  perfect  conformity  to  the  will  of 
God;  blessed  with  angelic  purity,  and  fixed  therein.  Their 
affections  shall  not  be  liable  to  the  least  disorder  or  irregularity: 
it  will  cost  them  no  trouble  to  keep  them  right:  they  will  get 
such  a  fixed  habit  of  purity,  as  they  can  never  lose.  They 
will  be  so  refined  from  all  earthly  dross,  as  never  to  savour 
more  of  any  thing  but  heaven.  Were  it  possible  for  them  to  be 
set  again  amidst  the  ensnaring  objects  of  an  evil  world,  they 
would  walk  among  them  without  the  least  defilement ;  as  the 
sun  shines  on  the  dunghill,  yet  untainted :  and  as  the  angels 
preserved  their  purity  in  the  midst  of  Sodom.  Their  graces 
shall  then  be  perfected ;  and  all  the  imperfections  now  cleaving  to 
them,  done  away.  There  will  be  no  more  ground  for  com¬ 
plaints  of  weakness  of  grace :  none  in  that  kingdom  shall  com¬ 
plain  of  an  evil  heart,  or  a  corrupt  nature.  “  It  doth  not  yet  ap¬ 
pear  what  we  shall  be,  but  when  he  shall  appear,  we  shall  be 
like  him,”  1  John  iii.  2. 

Thirdly,  Among  the  Jews,  those  who  desired  to  be  admitted 
into  the  priestly  office,  being  tried,  and  found  to  be  of  the 
priests’  line,  and  without  blemish,  were  clothed  in  white,  and 
inrolled  among  the  priests.  This  seems  to  be  alluded  to,  Rev. 
iii.  5,  “  He  that  overcometh,  the  same  shall  be  clothed  in  white 
raiment,  and  I  will  not  blot  out  his  name  out  of  the  book  of 
life.”  So  the  saints  shall  not  be  kings  only,  but  priests  also; 
for  they  are  a  “  royal  priesthood,”  1  Pet.  ii.  9.  They  will  be 
priests  upon  their  thrones.  They  are  judicially  found  descended 
from  the  great  High  Priest  of  their  profession,  begotten  of  him 
by  his  Spirit,  of  the  incorruptible  seed  of  the  wrord,  and  with¬ 
out  blemish :  so  the  trial  being  over,  they  are  admitted  to  be 
priests  in  the  temple  above,  that  they  may  dwell  in  the  house 
of  the  Lord  for  ever.  There  is  nothing  upon  earth  more  glo¬ 
rious  than  a  kingdom ;  nothing  more  venerable  than  the  priest¬ 
hood  :  and  both  meet  together  in  the  glorified  state  of  the  saints. 
“  The  general  assembly  of  the  first-born,”  Heb.  xii.  23,  whose 
is  the  priesthood  and  the  double  portion,  appearing  in  their 
white  robes  of  glory,  will  be  a  reverend  and  glorious  company. 
That  day  will  show  them  to  be  the  persons  whom  the  Lord 
hath  chosen,  out  of  all  the  tribes  of  the  earth,  to  be  near  unto  him, 
and  to  enter  into  his  temple,  even  into  his  holy  place.  Their 
priesthood,  begun  on  earth,  shall  be  brought  to  its  perfection, 
when  they  shall  be  employed  in  offering  the  sacrifice  of  praise 
to  God  and  the  Lamb,  for  ever  and  ever.  They  got  not  their 
portion  in  the  earth,  with  the  rest  of  the  tribes:  but  the  Lord 
himself  was  their  portion,  and  wall  be  their  double  portion, 
through  the  ages  of  eternity. 


THE  SAINTS  SHALL  BE  CLOTHED  IN  WHITE  GARMENTS.  321 

Fourthly,  They  were  wont  to  wear  white  raiment,  in  a  time 
of  triumph;  to  the  which  also  there  seems  to  be  an  allusion, 
Rev.  iii.  5,  “  He  that  overcometh,  the  same  shall  be  clothed  in 
white  raiment.”  And  what  is  heaven,  but  an  everlasting 
triumph  ?  None  get  thither,  but  such  as  fight,  and  overcome 
too.  Though  Canaan  was  given  to  the  Israelites,  as  an  inheri¬ 
tance,  they  behoved  to  conquer  it,  ere  they  could  be  possessors 
of  it.  The  saints,  in  this  world,  are  in  the  field  of  battle :  often 
in  red  garments,  garments  rolled  in  blood:  but  the  day  ap¬ 
proaches,  in  which  they  shall  “  stand  before  the  throne,  and 
before  the  Lamb,  clothed  with  white  robes,  and  palms  in  their 
hands,”  Rev.  vii.  9,  having  obtained  a  complete  victory  over 
all  their  enemies.  The  palm  was  used  as  a  sign  of  victory ; 
because  that  tree,  though  oppressed  with  weights,  yet  yields 
not,  but  rather  shoots  upwards.  And  palm  trees  were  carved 
on  the  doors  of  the  most  holy  place,  1  Kings  vi.  32,  which 
was  a  special  type  of  heaven ;  for  heaven  is  the  place  which 
the  saints  are  received  into,  as  conquers. 

Behold  the  joy  and  peace  of  the  saints,  in  their  white  robes. 
The  joys  arising  from  the  view  of  past  dangers,  and  of  riches 
and  honours  gained  at  the  very  door  of  death,  most  sensibly 
touch  one’s  heart:  and  this  will  be  an  ingredient  in  the  everlast¬ 
ing  happiness  of  the  saints,  which  could  have  had  no  place,  in 
the  heaven  of  innocent  Adam,  and  his  sinless  offspring,  sup¬ 
posing  him  to  have  stood.  Surely  the  glorified  saints  will  not 
forget  the  entertainment  which  they  met  with  in  the  world :  it 
will  be  to  the  glory  of  God  to  remember  it,  and  will  also  heighten 
their  joy.  The  Sicilian  King,  by  birth  the  son  of  a  potter,  acted 
a  wise  part,  in  that  he  would  be  served  at  his  table,  with  earthen 
vessels ;  which  could  not  but  put  an  additional  sweetness  in  his 
meals,  not  to  be  relished  by  one  born  heir  to  the  crown.  Can 
ever  meat  be  so  sweet  to  any,  as  to  the  hungry  man?  Or  can 
any  have  such  a  relish  of  plenty,  as  he  who  has  been  under 
pinching  straits  ?  The  more  difficulties  the  saints  have  passed 
through,  in  their  way  to  heaven,  the  place  will  be  the  sweeter 
to  them  when  they  come  at  it.  Every  happy  stroke,  struck  in 
the  spiritual  warfare,  will  be  a  jewel  in  their  crown  of  glory. 
Each  victory  obtained  against  sin,  Satan,  and  the  world,  will 
raise  their  triumphant  joy  the  higher.  The  remembrance  of 
the  cross  will  sweeten  the  crown ;  and  the  memory  of  their 
travel  through  the  wilderness,  will  put  an  additional  verdure  on 
the  fields  of  glory;  while  they  walk  through  them,  minding  the 
day  when  they  went  mourning  without  the  sun. 

And  now  that  they  appear  triumphing  in  white  robes,  it  is  a 
sign  they  have  obtained  an  honourable  peace ;  such  a  peace  as 
their  enemies  can  disturb  no  more.  So  every  thing  peculiarly 
adapted  to  their  militant  condition  is  laid  aside.  The  sword  is 


QOO  THE  saints  shall  be  clothed  in  white  garments. 

laid  down  ;  and  they  betake  themselves  to  the  pen  of  a  ready 
writer,  to  commemorate  the  praises  of  him  by  whom  they  over¬ 
came.  Public  ordinances,  preaching,  sacraments,  shall  be  ho¬ 
nourably  laid  aside;  there  is  no  temple  there,  Rev.  xxi.  22.  On 
earth  these  were  sweet  to  them:  but  the  travellers  all  being  got 
home,  the  inns,  appointed  for  their  entertainment  by  the  way, 
are  shut  up;  the  candles  are  put  out,  when  the  sun  is  risen;  and 
the  tabernacle  used  in  the  wilderness  is  folded  up,  when  the 
temple  of  glory  is  come  in  its  room.  Many  of  the  saints’  du¬ 
ties  will  then  be  laid  aside,  as  one  gives  his  staff  out  of  his  hand, 
when  he  is  come  to  the  end  of  his  journey.  Praying  shall  then 
be  turned  to  praising:  and  there  being  no  sin  to  confess,  no 
wants  to  seek  the  supply  of,  confession  and  petition,  shall  be 
swallowed  up  in  everlasting  thanksgiving.  There  will  be  no 
mourning  in  heaven.  They  have  sown  in  tears :  the  reaping 
time  of  joy  is  come,  “  and  God  shall  wipe  away  all  tears  from 
their  eyes,”  Rev.  xxi.  4.  No  need  of  mortification  there;  and 
self  examination  is  then  at  an  end.  They  will  not  need  to  watch 
any  more;  the  danger  is  over.  Patience  has  had  its  perfect 
work,  and  there  is  no  use  for  it  there.  Faith  is  turned  into 
sight,  and  hope  is  swallowed  up  in  the  ocean  of  sensible  and 
full  enjoyment.  All  the  rebels  are  subdued, and  the  saints  quiet¬ 
ly  sit  on  their  throne;  and  so  the  forces,  needful  in  the  time  of 
the  spiritual  warfare,  are  disbanded;  and  they  carry  on  their 
triumph  in  the  profoundest  peace. 

Lastly ,  White  garments  were  worn  on  festival  days,  in  token 
of  joy.  And  so  shall  the  saints  be  clothed  in  white  raiment; 
for  they  shalt  keep  an  everlasting  Sabbath  to  the  Lord,  Heb. 
iv.  9,  “  There  remaineth  therefore  a  rest”  or  keeping  of  a 
Sabbath  “  to  the  people  of  God.”  The  Sabbath,  in  the  esteem 
of  saints,  is  the  queen  of  days :  and  they  shall  have  an  endless 
Sabbatism,  in  the  kingdom  of  heaven;  so  shall  their  garments 
be  always  white.  They  will  have  an  eternal  rest,  with  an  un¬ 
interrupted  joy:  for  heaven  is  not  a  resting  place,  where  men  may 
sleep  out  an  eternity;  there  they  rest  not  day  nor  night,  but  their 
work  is  their  rest,  and  continual  recreation;  and  toil  and  weari¬ 
ness  have  no  place  there.  They  rest  there  in  God,  who  is  the 
centre  of  their  souls.  Here  they  find  the  completion,  or  satis¬ 
faction  of  all  their  desires ;  having  the  full  enjoyment  of  God, 
and  uninterrupted  communion  with  him.  This  is  the  point,  unto 
the  which,  till  the  soul  come,  it  will  always  be  restless :  but 
that  point  reached,  it  rests  :  for  he  is  the  last  end,  and  the  soul 
can  go  no  further.  It  cannot  understand,  will,  nor  desire  more; 
but  in  him  it  has  what  is  commensurable  to  its  boundless  desires. 
This  is  the  happy  end  of  all  the  labours  of  the  saints ;  their  toil 
and  sorrows  issue  in  a  joyful  rest.  The  Chaldeans  measuring 
the  natural  day,  put  the  day  first,  and  the  night  last:  but  the 


THE  ROYAL  CITY. 


323 


Jews  counted  the  night  first,  and  the  day  last.  Even  so  the 
wicked  begin  with  a  day  of  rest  and  pleasure,  but  end  with  a 
night  of  everlasting  toil  and  sorrow:  but  God’s  people  have  their 
gloomy  night  first,,  and  then  comes  their  day  of  eternal  rest. 
Which  Abraham,  in  the  parable,  observed  to  the  rich  man  in 
hell,  Luke  xvi.  25,  “  Son,  remember  that  thou  in  thy  life  time 
receivedst  thy  good  things,  and  likewise  Lazarus  evil  things : 
but  now  he  is  comforted,  and  thou  art  tormented.” 

III.  If  any  inquire  where  the  kingdom  of  the  saints  lies  ?  It 
is  not  in  this  world;  it  lies  in  a  better  country,  “  that  is  an 
heavenly,”  Heb.  xi.  16,  a  country  better  than  the  best  of  this 
world ;  namely,  the  heavenly  Canaan,  Immanuel’s  land,  where 
nothing  is  wanting  to  complete  the  happiness  of  the  inhabitants. 
This  is  the  happy  country ;  blessed  with  a  perpetual  spring, 
and  which  yields  all  things,  for  necessity,  conveniency,  and 
delight.  There  men  shall  eat  angels’  food;  they  shall  be  enter¬ 
tained  with  the  hidden  manna,  Rev.  ii.  17,  without  being  set 
to  the  painful  task  of  gathering  of  it :  they  will  be  fed  to  the 
full,  with  the  product  of  the  land  falling  into  their  mouths,  with¬ 
out  the  least  toil  to  them.  That  land  enjoys  everlasting  day, 
for  there  is  “  no  night  there,5’  Rev.  xxi.  25.  Eternal  sunshine 
beautifies  this  better  country,  but  there  is  no  scorching  heat 
there.  No  clouds  shall  be  seen  there  for  ever:  yet  it  is  not  a 
land  of  drought ;  the  trees  of  the  Lord’s  planting  are  set  by  the 
rivers  of  water,  and  shall  never  want  moisture,  for  they  will 
have  fan  eternal  supply  of  the  Spirit,  by  Jesus  Christ,  from 
his  Father.  This  is  the  country,  from  whence  our  Lord 
came,  and  whither  he  is  gone  again ;  the  country  which  all  the 
holy  patriarchs  and  prophets  had  their  eye  upon  while  on  earth  ; 
and  which  all  the  saints,  who  have  gone  before  us,  have  fought 
their  way  to;  and  unto  which  the  martyrs  have  joyfully  swum 
through  a  sea  of  blood.  This  earth  is  the  place  of  the  saints’ 
pilgrimage;  that  is  their  country,  where  they  find  their  ever¬ 
lasting  rest. 

IV.  The  royal  city  is  that  great  city,  the  holy  Jerusalem, 
described  at  large,  Rev.  xxi.  10,  to  the  end  of  the  chapter.  It 
is  true,  some  learned  divines  place  this  city  in  the  earth:  but 
the  particulars  of  this  description  seem  to  me  to  favour  those 
most,  who  point  us  to  the  other  world,  for  it.  The  saints  shall 
reign  in  that  city,  whose  wall  is  of  “jasper,”  ver.  16;  and 
“the  foundations  of  the  wall  garnished  with  all  manner  of  pre¬ 
cious  stones,”  ver.  19;  and  “  the  street  of  pure  gold,”  ver.  21. 
So  that  their  feet  shall  be  set  on  that  which  the  men  of  this 
world  set  their  hearts  upon.  This  is  the  city  which  God  “  has 
prepared  for  them,”  Ileb.  xi.  16;  “  a  city  that  hath  founda¬ 
tions,”  ver.  10;  “a  continuing  city,”  chap.  xiii.  14,  which 
shall  stand  and  flourish,  when  all  the  cities  of  the  world  are 


324 


THE  ROYAL  PALACE — THE  PALACE  GARDEN. 


laid  in  ashes ;  and  which  shall  not  be  moved,  when  the  foun¬ 
dations  of  the  world  are  overturned.  It  is  a  city,  that  never 
changes  its  inhabitants :  none  of  them  shall  ever  he  removed 
out  of  it ;  for  life  and  immortality  reign  there,  and  no  death 
can  enter  into  it.  It  is  blessed  with  a  perfect  and  perpetual 
peace,  and  can  never  be  in  the  least  disturbed.  Nothing  from 
without  can  annoy  it;  the  gates  therefore  are  not  shut  at  all  by 
day,  and  there  is  no  night  there,  Rev.  xxi.  25.  There  can 
nothing  from  within  trouble  it.  No  want  of  provision  there, 
no  scarcity;  no  discord  among  the  inhabitants.  Whatever 
contentions  are  among  the  saints  now,  no  vestige  of  their  former 
jarrings  shall  remain  there.  Love  to  God,  and  to  one  another, 
shall  be  perfected :  and  those  of  them,  who  stood  at  greatest 
distance  here,  will  joyfully  embrace  and  delight  in  one  another 
there. 

V.  The  royal  palace  is  Christ’s  Father’s  house,  in  which 
“are  many  mansions,”  John  xiv.  2.  There  shall  the  saints 
dwell  for  ever.  This  is  the  house  prepared  for  all  the  heirs  of 
glory,  even  those  of  them  who  dwell  in  the  meanest  cottage 
now,  or  have  not  where  to  lay  their  heads.  As  the  Lord  calls 
his  saints  to  a  kingdom,  he  will  provide  them  a  house  suitable 
to  the  dignity  he  puts  upon  them.  Heaven  will  be  a  conve¬ 
nient,  spacious,  and  glorious  house,  for  those  whom  the  King 
delights  to  honour.  Never  was  a  house  purchased  at  so  great 
a  rate  as  this,  being  the  purchase  of  the  Mediator’s  blood:  and 
for  no  less  could  it  be  afforded  to  them :  never  was  there  so 
much  to  do,  to  fit  inhabitants  for  a  house.  The  saints  were, 
by  nature,  utterly  unfit  for  this  house,  and  human  art  and  indus¬ 
try  could  not  make  them  meet  for  it.  But  the  Father  gives  the 
designed  inhabitants  to  the  Son,  to  be  by  him  redeemed :  The 
Son  pays  the  price  of  their  redemption,  even  his  own  precious 
blood:  justice  gives  them  access  to  the  house :  and  the  holy 
Spirit  sanctifies  them  by  his  grace;  that  they  may  be  meet  to 
come  in  thither,  where  no  unclean  thing  can  enter.  And  no 
wonder,  for  it  is  the  King’s  palace  they  enter  into,  Psal.  xlv. 
15;  the  house  of  the  kingdom,  where  the  great  King  keeps  his 
court,  where  he  has  set  his  throne,  and  shows  forth  his  glory, 
in  a  singular  manner,  bevond  what  mortals  can  conceive. 

VI.  Paradise  is  their  palace  garden.  “  This  day  shalt  thou 
be  with  me  in  paradise,”  said  our  Saviour  to  the  penitent  thief 
on  the  cross,  Luke  xxiii.  43.  Heaven  is  a  paradise  for  plea¬ 
sure  and  delight,  where  there  is  both  wood  and  water;  “A 
pure  river  of  water  of  life,  clear  as  crystal,  proceeding  out  of 
the  throne  of  God,  and  of  the  Lamb ;  and  on  either  side  of  the 
river,  the  tree  of  life,  which  bears  twelve  manner  of  fruits,  and 
yields  her  fruit  every  month,”  Rev.  xxii.  1,  2.  How  happy 
might  innocent  Adam  have  been  in  the  earthly  paradise,  where 


THE  ROYAL  TREASURES. 


325 


there  was  nothing  wanting  for  use  or  delight!  Eden  was  the 
most  pleasant  spot  of  the  uncorrupted  earth,  and  paradise  the 
most  pleasant  spot  of  Eden :  but  what  is  earth  in  comparison  of 
heaven  ?  The  glorified  saints  are  advanced  to  the  heavenly 
paradise.  There  they  shall  not  only  see,  but  “  eat  of  the  tree 
of  life,  which  is  in  the  midst  of  the  paradise  of  God,”  Rev.  ii. 
7.  They  shall  behold  the  Mediator’s  glory,  and  be  satisfied 
with  his  goodness.  No  flaming  sword  will  be  there,  to  keep 
the  way  of  that  tree  of  life ;  but  they  shall  freely  eat  of  it,  and 
live  for  ever.  They  shall  “  drink  of  the  river  of  pleasures,” 
Psal.  xxxvi.  8,  the  sweetest  and  purest  pleasures,  which 
Immanuel’s  land  affords,  and  shall  swim  in  an  ocean  of  un¬ 
mixed  delight  for  evermore. 

VII.  They  shall  have  royal  treasures,  sufficient  to  support 
the  dignity  to  which  they  are  advanced.  Since  the  street  of 
the  royal  city  is  pure  gold,  and  the  twelve  gates  thereof  are 
twelve  pearls ;  their  treasure  must  be  of  that  which  is  better 
than  gold  or  pearl.  It  is  an  “eternal  weight  of  glory,”  2  Cor. 
iv.  17.  O  precious  treasure  !  a  treasure  not  liable  to  insensi¬ 
ble  corruption,  by  moths  or  rust ;  a  treasure  which  none  can 
steal  from  them,  Matt.  vi.  20.  Never  did  any  kingdom  afford 
such  a  precious  treasure,  nor  a  treasure  of  such  variety;  for 
“  he  that  overcometh,  shall  inherit  all  things,”  Rev.  xxi.  7. 
No  treasures  on  earth  are  stored  with  all  things:  if  they  were 
all  put  together  in  one,  there  would  be  far  more  valuable  things 
wanting  in  that  one,  than  found  in  it.  This  then  is  the  pecu¬ 
liar  treasure  of  the  kings  who  inherit  the  kingdom  of  heaven. 
They  shall  want  nothing  that  may  contribute  to  their  full  satis¬ 
faction.  Now  they  are  rich  in  hope:  but  then  they  will  have 
their  riches  in  hand.  Now  all  things  are  theirs  in  respect  of 
right :  then  all  shall  be  theirs  in  possession.  They  may  go  for 
ever  through  Immanuel’s  land,  and  behold  the  glory  and  riches 
thereof,  with  the  satisfying  thought,  that  all  they  see  is  their 
own.  It  is  a  pity  those  should  ever  be  uneasy  under  the  want 
of  earthly  good  things,  who  may  be  sure  they  shall  inherit  all 
things  at  length. 

VIII.  Though  there  is  no  material  temple  therein,  no  serving 
of  God  in  the  use  of  ordinances,  as  here  on  earth;  yet,  as  for 
this  kingdom,  “The  Lord  God  Almighty,  and  the  Lamb,  are 
the  temple  of  it,”  Rev.  xxi.  22.  As  the  temple  was  the  glory 
of  Canaan,  so  will  the  celestial  temple  be  the  glory  of  heaven. 
The  saints  shall  be  brought  in  thither  as  a  royal  priesthood,  to 
dwell  in  the  house  of  the  Lord  for  ever;  for  Jesus  Christ,  will 
then  make  every  saint  “  a  pillar  in  the  temple  of  God,  and  he 
shall  go  no  more  out;”  Rev.  iii.  12,  as  the  priests  and  Levites 
did,  in  their  courses,  go  out  of  the  material  temple.  There  the 
saints  shall  have  the  cloud  of  glory,  the  Divine  presence,  with 


326  THE  SOCIETY  IN  THE  KINGDOM  of  heaven. 

most  intimate,  uninterrupted  communion  with  God:  there  they 
shall  have  Jesus  Christ,  as  the  true  ark,  wherein  the  fiery  law 
shall  be  for  ever  hid  from  their  eyes :  and  the  mercy  seat,  from 
which  nothing  shall  be  breathed,  but  everlasting  peace  and  good 
will  towards  them:  the  cherubims,  the  society  of  holy  angels, 
who  shall  join  with  them  in  eternal  admiration  of  the  mystery 
of  Christ:  the  golden  candlestick,  with  its  seven  lamps,  for 
“the  glory  of  God”  doth  “lighten  it,  and  the  Lamb  is  the 
light  thereof,”  Rev.  xxi.  23 :  the  incense  altar,  in  the  interces¬ 
sion  of  Christ,  who  “  ever  liveth  to  make  intercession  for  them,” 
Heb.  vii.  25,  eternally  exhibiting  the  merit  of  his  death  and 
sufferings,  and  efficaciously  willing  for  ever,  that  those  whom 
the  Father  has  given  him,  be  with  him:  and  the  shewbread 
table,  in  the  perpetual  feast,  they  shall  have  together,  in  the 
enjoyment  of  God.  This  leads  me  more  particularly  to  con¬ 
sider, 

IX.  The  society  in  this  kingdom.  What  would  royal  power 
and  authority,  ensigns  of  royalty,  richest  treasures,  and  all  other 
advantages  of  a  kingdom,  avail,  without  comfortable  society? 
Some  crowned  heads  have  had  but  a  sorry  life  through  the 
want  of  it:  their  palaces  have  been  unto  them  as  prisons,  and 
their  badges  of  honour,  as  chains  on  a  prisoner:  while  hated  of 
all,  they  had  none  they  could  trust  in,  or  whom  they  could  have 
comfortable  fellowship  with.  But  the  chief  part  of  heaven’s 
happiness  lies  in  the  blessed  society  which  the  saints  shall  have 
there. 

First ,  The  society  of  the  saints,  among  themselves,  will  be 
no  small  part  of  heaven’s  happiness.  The  communion  of  saints 
on  earth  is  highly  prized  by  all  those  who  are  travelling  through 
the  world  to  Zion:  and  companions  in  sin  can  never  have  such 
true  pleasure  and  delight  in  one  another,  as  sometimes  the 
Lord’s  people  have  in  praying  together,  and  in  conversing  about 
those  things  which  the  world  is  a  stranger  to.  Here  the  saints 
are  but  few  in  a  company  at  best;  and  some  of  them  are  so 
situated,  as  that  they  seem  to  themselves  to  dwell  alone ;  having 
no  access  to  such,  as  they  could  freely  unbosom  themselves  to, 
in  spiritual  matters.  They  sigh  and  say,  “Wo  is  me!  fori 
am  as  when  they  have  gathered  the  summer  fruits — there  is  no 
cluster  to  eat — the  good  man  is  perished  out  of  the  earth,” 
Micah.  vii.  1,  2.  But  in  the  general  assembly  of  the  first-born 
in  heaven,  none  of  all  the  saints,  who  ever  were,  or  will  be  on 
the  earth,  shall  be  missing.  They  will  be  all  of  them  together 
in  one  place,  all  possess  one  kingdom,  and  all  sit  down  together 
to  the  marriage  supper  of  the  Lamb.  Here  the  best  of  the 
saints  want  not  their  sinful  imperfections,  making  their  society 
less  comfortable:  but  there  they  shall  be  perfect,  without  “  spot 
or  wrinkle,  or  any  such  thing,”  Eph.  v.  27.  All  natural,  as 


THE  SOCIETY  IN  THE  KINGDOM  OF  HEAVEN.  327 

well  as  sinful  imperfections,  will  be  done  away;  they  “shall 
shine  as  the  brightness  of  the  firmament,”  Dan.  xii.  3. 

There  we  shall  see  Adam  and  Eve  in  the  heavenly  paradise, 
freely  eating  of  the  tree  of  life ;  Abraham,  Isaac,  and  Jacob,  and 
all  the  holy  patriarchs,  no  more  wandering  from  land  to  land, 
but  come  to  their  everlasting  rest;  all  the  prophets  feeding  their 
eyes  on  the  glory  of  him  of  whose  coming  they  prophesied; 
the  twelve  apostles  of  the  Lamb,  sitting  on  their  twelve  thrones; 
all  the  holy  martyrs  in  their  long  white  robes,  with  their  crowns 
on  their  heads;  the  godly  kings  advanced  to  a  kingdom  which 
cannot  be  moved ;  and  them  that  turn  many  to  righteousness, 
shining  as  the  stars  for  ever  and  ever.  There  we  shall  see  our 
godly  friends,  relations,  and  acquaintances,  pillars  in  the  temple 
of  God,  to  go  no  more  out  from  us.  And  it  is  more  than  pro¬ 
bable,  that  the  saints  will  know  one  another  in  heaven  ;  at  least, 
they  will  know  their  friends,  relatives,  and  those  they  were 
acquainted  with  on  earth,  and  such  as  have  been  most  eminent 
in  the  church:  yet  that  knowledge  will  be  purged  from  all 
earthly  thoughts  and  affections.  This  seems  to  be  included  in 
that  perfection  of  happiness  to  which  the  saints  shall  be  ad¬ 
vanced.  If  Adam  knew  who  and  what  Eve  was,  at  first  sight, 
when  the  Lord  God  brought  her  to  him,  Gen.  ii.  23,  24,  why 
should  one  question,  but  husbands  and  wives,  parents  and  chil¬ 
dren,  will  know  each  other  in  glory?  If  the  Thessalonians,  con¬ 
verted  by  Paul’s  ministry,  shall  be  his  “crown  of  rejoicing  in 
the  presence  of  our  Lord  Jesus  Christ,  at  his  coming,”  1  Thess. 
ii.  19,  why  may  we  not  conclude,  that  ministers  shall  know 
their  people,  and  people  their  ministers,  in  heaven?  And  if  the 
disciples,  on  the  mount  of  transfiguration,  knew  Moses  and 
Elias,  whom  they  had  never  seen  before,  Matt.  xvii.  4,  we 
have  reason  to  think  that  we  shall  know  them  too,  and  such  as 
they,  when  we  come  to  heaven.  The  communion  of  saints 
shall  be  most  intimate  there;  “  they  shall  sit  down  with  Abra¬ 
ham,  Isaac,  and  Jacob,  in  the  kingdom  of  heaven,”  Matt.  viii. 
11.  Lazarus  was  carried  by  the  angels  into  Abraham’s  bosom, 
Luke  xvi.  23 ;  which  denotes  most  intimate  and  familiar  soci¬ 
ety.  And  though  diversity  of  tongues  shall  cease,  1  Cor.  xiii. 
8,  I  make  no  question,  but  there  will  be  the  use  of  speech  in 
heaven;  and  that  the  saints  will  glorify  God  in  their  bodies 
there,  as  well  as  in  their  spirits,  speaking  forth  his  praises  with 
an  audible  voice.  As  for  the  language,  we  shall  understand 
what  it  is,  when  we  come  thither.  When  Paul  was  caught  up 
to  the  third  heaven,  the  seat  of  the  blessed,  he  heard  there 
unspeakable  words,  which  it  is  not  lawful  for  a  man  to  utter, 
2  Cor.  xii.  4.  Moses  and  Elias,  on  the  mount  with  Christ, 
“  talked  with  him,”  Matt  xvii.  3,  and  “  spake  of  his  decease 
which  he  “should  accomplish  at  Jerusalem,”  Luke  ix.  3J. 


328  THE  SOCIETY  in  the  kingdom  of  heaven. 

Secondly,  The  saints  will  have  the  society  of  all  the  holy 
angels  there.  An  innumerable  company  of  angels  shall  be  com¬ 
panions  to  them  in  their  glorified  state.  Happy  were  the  shep¬ 
herds  who  heard  the  song  of  the  heavenly  host,  when  Christ 
was  born!  but  thrice  happy  they,  who  shall  join  their  voices 
with  theirs,  in  the  choir  of  saints  and  angels  in  heaven,  when 
he  shall  be  glorified  in  all  who  shall  be  about  him  there!  Then 
shall  we  be  brought  acquainted  with  those  blessed  spirits,  who 
never  sinned.  How  bright  will  these  morning  stars  shine  in 
the  holy  place !  they  were  ministering  spirits  to  the  heirs  of  sal¬ 
vation,  loved  them  for  their  Lord  and  Master’s  sake ;  encamped 
round  about  them,  to  preserve  them  from  danger:  how  joyfully 
will  they  welcome  them  to  their  everlasting  habitations  :  and  re¬ 
joice  to  see  them  come  at  length  to  their  kingdom,  as  the  tutor 
does  in  the  prosperity  of  his  pupils  !  The  saints  shall  be  no 
more  afraid  of  them,  as  at  times  they  were  wont  to  be :  they 
shall  then  have  put  off  mortality,  and  infirmities  of  the  flesh, 
and  be  themselves,  as  the  angels  of  God,  fit  to  entertain  commu¬ 
nion  and  fellowship  with  them.  And  both  being  brought  under 
one  head,  the  Lord  Jesus  Christ,  they  will  join  in  the  praises 
of  God  and  of  the  Lamb,  “saying,  with  a  loud  voice,  Worthy 
is  the  Lamb  that  was*  slain,”  &c.  Rev.  v.  11,  12.  Whether 
the  artgels  shall,  as  some  think,  assume  ethereal  bodies,  that  they 
maybe  seen  by  the  bodily  eyes  of  the  saints,  and  be  in  a  nearer 
capacity  to  converse  with  them,  I  know  not:  but,  as  they  want 
not  ways  of  converse  among  themselves,  we  have  reason  to  think, 
that  conversation  between  them  and  the  saints,  shall  not  be  for 
ever  blocked  up. 

Lastly ,  They  shall  have  society  with  the  Lord  himself  in 
heaven,  glorious  communion  with  God  in  Christ,  which  is  the 
perfection  of  happiness.  I  choose  to  speak  of  communion  with 
God  and  the  man  Christ,  together ;  because,  as  we  derive  our 
grace  from  the  Lamb,  so  we  shall  derive  our  glory  from  him  too, 
the  man  Christ  being,  if  I  may  be  allowed  the  expression,  the 
centre  of  the  Divine  glory  in  heaven,  from  whence  it  is  diffused 
unto  all  the  saints.  This  seems  to  be  taught  us  by  the  Scriptures, 
which  express  heaven’s  happiness  by  “being  with  Christ,” 
Luke  xxiii.  43,  “  This  day  shalt  thou  be  with  me  in  paradise.” 
John  xvii.  24,  “  Father,  I  will  that  these  also,  whom  thou  hast 
given  me,  be  with  me,”  and  remarkable  to  this  purpose  is  what 
follows,  “  that  they  may  behold  my  glory.”  1  Thess.  iv.  17, 
“  So  shall  we  ever  be  with  the  Jjord,”  to  wit,  the  Lord  Christ, 
whom  we  shall  meet  in  the  air.  This  also  seems  to  be  the  im¬ 
port  of  the  .Scriptures,  wherein  God  and  the  Lamb,  the  slain 
Saviour,  are  jointly  spoken  of,  in  point  of  the  happiness  of  the 
saints  in  heaven,  Rev.  vii.  17,  “For  the  Lamb  which  is  in  the 
midst  of  the  throne,  shall  feed  them,  and  shall  lead  them  unto 


THE  PRESENCE  OF  GOD,  AND  OF  THE  LAMB. 


329 


living  fountains  of  waters ;  and  God  shall  wipe  away  all  tears 
from  their  eyes.”  Chap.  xxi.  3,  “  Behold  the  tabernacle  of 
God  is  with  men,  and  he  will  dwell  with  them,”  to  wit,  as  in  a 
tabernacle,  so  the  word  signifies,  that  is,  in  the  flesh  of  Christ, 
compare  John  i.  14;  and  ver.  22,  “The  Lord  God  Almighty, 
and  the  Lamb,  are  the  temple  of  it.”  Here  lies  the  chief  hap¬ 
piness  of  the  saints  in  heaven,  without  which  they  could  never 
be  happy,  though  lodged  in  that  glorious  place,  gjid  blessed  with 
the  society  of  angels  there.  What  1  will  venture  to  say  of  it, 
shall  be  comprised  in  three  things : 

j First,  The  saints  in  heaven  shall  have  the  glorious  presence 
of  God,  and  of  the  Lamb;  God  himself  shall  be  with  them,  Rev. 
xxi.  3,  and  they  shall  ever  be  with  the  Lord.  God  is  every 
where  present  in  respect  of  his  essence;  the  saints  militant  have 
his  special  gracious  presence:  but  in  heaven  they  have  his  glo¬ 
rious  presence.  There  they  are  brought  near  to  the  throne  of 
the  great  King,  and  stand  before  him,  where  hp  shows  his  in¬ 
conceivable  glory.  There  they  have  the  tabernacle  of  God,  on 
which  the  cloud  of  glory  rests,  the  all-glorious  human  nature  of 
Christ,  wherein  the  fulness  of  the  Godhead  dwells;  not  veiled, 
as  in  the  days  of  his  humiliation,  but  shining  through  that 
blessed  flesh,  that  all  his  saints  may  behold  his  glory,  and 
making  that  body  more  glorious  than  a  thousand  suns:  so  that 
the  city  has  no  need  of  the  sun,  nor  of  the  moon,  but  “the  glory 
of  God  doth  lighten  it,  and  the  Lamb  is  the  light  thereof,”  pro¬ 
perly,  “  the  candle  thereof,”  Rev.  xxi.  23,  that  is,  the  Lamb  is 
the  luminary,  or  luminous  body,  which  gives  light  to  the  city; 
as  the  sun  and  moon  now  give  light  to  the  world,  or  as  a  candle 
lightens  a  dark  room :  and  the  light  proceeding  from  that  glo¬ 
rious  luminary  of  the  city,  is  the  glory  of  God.  Sometimes  on 
earth  that  candle  burnt  very  dim,  it  was  hid  under  a  bushel,  in 
the  time  of  his  humiliation ;  only  now  and  then  it  darted  out 
some  rays  of  this  light,  which  dazzled  the  eyes  of  the  spectators : 
but  now  it  is  set  on  high,  in  the  city  of  God,  where  it  shines, 
and  shall  shine  for  ever,  in  perfection  of  glory.  It  was  some¬ 
times  laid  aside,  as  a  stone  disallowed  of  the  builders :  but  now 
it  is,  and  for  ever  will  be,  “  the  light,”  or  luminary  of  that  city; 
and  that  “like  unto  a  stone  most  precious,  even  like  a  jasper 
stone,  clear  as  crystal,”  ver.  11. 

Who  can  conceive  the  happiness  of  the  saints,  in  the  presence 
chamber  of  the  great  King,  where  he  sits  in  his  chair  of  state, 
making  his  glory  eminently  to  appear  in  the  man  Christ  ?  His 
gracious  presence  makes  a  mighty  change  upon  the  saints  in 
this  world!  his  glorious  presence  in  heaven,  then,  must  needs 
raise  their  graces  to  perfection,  and  elevate  their  capacities. — 
The  saints  experience  that  the  presence  of  God,  now  with  them, 
in  his  grace,  can  make  a  little  heaven  of  a  sort  of  hell.  How  great 


330 


FULL  ENJOYMLNT  OF  GOD,  AND  OF  THE  LAME. 


then  must  the  glory  of  heaven  be,  by  his  presence  there  in  his 
glory!  If  a  candle,  in  some  sort,  beautifies  a  cottage  or  prison, 
how  will  the  shining  sun  beautify  a  palace  or  paradise.  The 
gracious  presence  of  God  made  a  wilderness  lightsome  to  Moses; 
the  valley  of  the  shadow  of  death  to  David  ;  a  fiery  furnace  to 
the  three  children:  what  a  ravishing  beauty  shall  then  arise  from 
the  Sun  of  Righteousness,  shining  in  his  meridian  brightness  on 
the  street  of  the  city  laid  with  pure  gold  !  This  glorious  pre¬ 
sence  of  God  in  heaven,  will  put  a  glory  on  the  saints  them¬ 
selves.  The  most  pleasant  garden  is  devoid  of  beauty,  when 
the  darkness  of  the  night  sits  down  on  it;  but  the  shining  sun 
puts  a  glory  on  the  blackest  mountains:  so  those  who  are  now 
as  bottles  in  the  smoke,  when  set  in  the  glorious  presence  of 
God,  will  be  glorious  both  in  soul  and  body. 

Secondly,  'The  saints  in  heaven  shall  have  the  full  enjoy¬ 
ment  of  God  and  of  the  Lamb.  This  it  is  that  perfectly  satisfies 
the  rational  creature ;  and  here  is  the  saint’s  everlasting  rest. 
This  will  make  up  all  their  wants,  and  fill  the  desires  of  their 
souls,  which,  after  all  here  obtained,  still  cry,  “  Give,  give,” 
not  without  some  anxiety;  because,  though  they  do  enjoy  God, 
yet  they  do  not  enjoy  him  fully.  As  to  the  way  and  manner 
of  this  enjoyment,  our  Lord  tell  us,  John  xvii.  3,  “  This  is  life 
eternal,  that  they  might  know  thee  the  only  true  God,  and  Jesus 
Christ  whom  thou  hast  sent.”  Now  there  are  two  ways,  how 
a  desirable  object  is  known  most  perfectly  and  satisfyingly  ; 
the  one  is  by  sight,  the  oiherby  experience:  sight  satisfies  the 
understanding,  and  experience  satisfies  the  will.  Accordingly, 
one  may  say,  that  the  saints  enjoy  God  and  the  Lamb  in  heaven, 
I.  By  an  intuitive  knowledge ;  II.  By  an  experimental  know¬ 
ledge;  both  of  them  perfect,  I  mean,  in  respect  of  the  capacity 
of  the  creature ;  for  otherwise  a  creature’s  perfect  knowledge  of 
an  infinite  Being  is  impossible.  The  saints  below  enjoy  God, 
in  that  knowledge  they  have  of  him  by  report,  from  his  holy 
word  which  they  believe;  they  see  him  likewise  darkly  in  the 
glass  of  ordinances,  which  do,  as  it  were,  represent  the  Bride¬ 
groom’s  picture,  or  shadow,  while  he  is  absent:  they  have  also 
some  experimental  knowledge  of  him,  they  taste  that  God  is 
good,  and  that  the  Lord  is  gracious.  But  the  saints  above  shall 
not  need  a  good  report  of  the  King,  they  shall  see  himself; 
therefore  faith  ceases:  they  will  behold  his  own  face;  therefore 
ordinances  are  no  more :  there  is  no  need  of  a  glass.  They 
shall  drink,  and  drink  abundantly,  of  that  whereof  they  have 
tasted :  and  so  hope  ceases,  for  they  are  at  the  utmost  bounds 
of  their  desires. 

I.  The  saints  in  heaven  shall  enjoy  God  and  the  Lamb,  by 
sight,  and  that  in  a  most  perfect  manner,  1  Cor.  xiii.  12,  “For 
now  we  see  through  a  glass,  darkly;  but  then  face  to  face.” 


FULL  ENJOYMENT  OF  GOD,  AND  OF  THE  LAMB. 


331 


Here  our  sight  is  but  mediate,  as  by  a  glass,  in  which  we  see 
not  things  themselves,  but  the  images  of  things:  but  there  we 
shall  have  an  immediate  view  of  God  and  the  Lamb.  Here 
our  knowledge  is  but  obscure:  there  it  shall  be  clear,  without 
the  least  mixture  of  darkness.  The  Lord  now  converses  with 
his  saints,  through  the  lattices  of  ordinances;  but  then  shall 
they  be  in  the  presence  chamber  with  him.  There  is  a  veil 
now  on  the  glorious  face,  as  to  us :  but  when  we  come  to  the 
upper  house,  that  veil,  through  which  some  rays  of  beauty  are 
now  darted,  will  be  found  entirely  taken  off;  and  then  shall 
glorious  excellencies  and  perfections,  not  seen  in  him  by 
mortals,  be  clearly  discovered,  for  we  shall  see  his  face,  Rev. 
xxii.  4.  The  phrase  seems  to  be  borrowed  from  the  honour 
put  on  some  in  the  courts  of  monarchs,  to  be  attendants  on  the 
king’s  person.  We  read,  Jer.  lii.  25,  of  “seven  men  that 
were”  (Heb.  “seers  of  the  king’s  face,”  that  is  as  we  read  it) 
“near  the  king’s  person.”  O  unspeakable  glory!  the  great 
King  keeps  his  court  in  heaven;  and  the  saints  shall  all  be  his 
courtiers,  ever  near  the  King’s  person,  seeing  his  face.  “The 
throne  of  God  and  of  the  Lamb  shall  be  in  it,  and  his  servants 
shall  serve  him;  and  they  shall  see  his  face,”  Rev.  xxii.  3,  4. 

1.  They  shall  see  Jesus  Christ,  God  and  man,  with  their 
bodily  eyes,  as  he  will  never  lay  aside  the  human  nature. 
They  will  behold  that  glorious  blessed  body,  which  is  person¬ 
ally  united  to  the  Divine  nature,  and  exalted  far  above  princi¬ 
palities  and  powers,  and  every  name  that  is  named.  There  we 
shall  see,  with  our  eyes,  that  very  body  which  was  born  of 
Mary  at  Bethlehem,  and  crucified  at  Jerusalem  between  two 
thieves :  the  blessed  head,  that  was  crowned  with  thorns ;  the 
face,  that  was  spit  upon;  the  hands  and  feet,  that  were  nailed 
to  the  cross ;  all  shining  with  inconceivable  glory.  The  glory 
of  the  man  Christ  will  attract  the  eyes  of  all  the  saints,  and  he 
will  be  for  ever  admired  in  all  them  that  believe,  2  Thess.  i.  10. 
Were  each  star,  in  the  heavens,  shining  as  the  sun  in  its  meri¬ 
dian  brightness,  and  the  light  of  the  sun  so  increased,  as  the 
stars,  in  that  case,  should  bear  the  same  proportion  to  the  sun, 
in  point  of  light,  that  they  do  now:  it  might  possibly  be  some 
faint  resemblance  of  the  glory  of  the  man  Christ,  in  compari¬ 
son  with  that  of  the  saints:  for  though  the  saints  “shall  shine 
forth  as  the  sun:”  yet  not  they,  but  the  Lamb  shall  be  “the 
light  of  the  city.”  The  wise  men  fell  down,  and  worshipped 
him,  when  they  saw  him  “a  young  child,  with  Mary  his 
mother,  in  the  house.”  But  0  what  a  ravishing  sight  will  it 
be  to  see  him  in  his  kingdom,  on  his  throne,  at  the  Father’s 
right  hand!  “The  Word  was  made  flesh,”  John  i.  14,  and 
the  glory  of  God  shall  shine  through  that  flesh,  and  the  joys  of 
heaven  spring  out  from  it,  unto  the  saints,  who  shall  see  and 


332  FULL  ENJOYMENT  of  god,  and  of  the  lamb. 

enjoy  God.  in  Christ.  For  since  the  union  between  Christ  and 
the  saints  is  never  dissolved,  but  they  continue  his  members  for 
ever;  and  the  members  cannot  draw  their  life,  but  from  their 
head;  seeing  that  which  is  independent  on  the  head,  as  to  vital 
influence,  is  no  member:  therefore  Jesus  Christ  will  remain  the 
everlasting  bond  of  union  betwixt  God  and  the  saints ;  from 
whence  their  eternal  life  shall  spring,  John  xvii.  2,  3,  “Thou 
hast  given  him  power  over  all  flesh,  that  he  should  give  eternal 
life  to  as  many  as  thou  hast  given  him,  “  And  this  is  life  eternal, 
that  they  might  know  thee  the  only  true  God,”  &c.  Yer.  22,  23, 
“  And  the  glory  which  thou  gavest  me,  I  have  given  them,  that 
they  may  be  one,  even  as  we  are  one :  I  in  them,  and  thou  in  me, 
that  they  may  be  made  perfect  in  one.”  Wherefore  the  imme¬ 
diate  enjoyment  of  God  in  heaven,  is  to  be  understood,  in  respect 
of  the  laying  aside  of  word  and  sacraments,  and  such  external 
means,  as  we  enjoy  God  by  in  this  world;  but  not,  as  if  the 
saints  should  then  cast  off  their  dependence  on  their  Head,  for 
vital  influences  :  nay,  “  the  Lamb  which  is  in  the  midst  of  the 
throne,  shall  feed  them,  and  lead  them  unto  living  fountains  of 
waters,”  Rev.  vii.  17. 

Now  when  we  shall  behold  him,  who  died  for  us,  that  we 
might  live  for  evermore,  whose  matchless  love  made  him  swim 
through  the  Red  Sea  of  God’s  wrath,  to  make  a  path  in  the 
midst  of  it  for  us,  by  which  we  might  pass  safely  to  Canaan’s 
land;  then  we  shall  see  what  a  glorious  one  he  was,  who  suf¬ 
fered  all  this  for  us ;  what  entertainment  he  had  in  the  upper 
house;  what  hallelujahs  of  angels  could  not  hinder  him  to  hear 
the  groans  of  a  perishing  multitude  on  earth,  and  to  come  down 
for  their  help;  and  what  glory  he  laid  aside  for  us.  Then  shall 
we  be  more  “  able  to  comprehend  with  all  saints,  what  is  the 
breadth,  and  length,  and  depth,  and  height;  and  to  know  the 
love  of  Christ,  which  passeth  knowledge,”  Eph.  iii.  18,  19. 
When  the  saints  shall  remember,  that  the  waters  of  wrath 
which  he  was  plunged  into,  are  the  wells  of  salvation  from 
whence  they  draw  all  their  joy;  that  they  have  got  the  cup  of 
salvation  in  exchange  for  the  cup  of  wrath  his  Father  gave  him 
to  drink,  which  his  sinless  human  nature  shivered  at :  how  will 
their  hearts  leap  within  them,  burn  with  seraphic  love,  like 
coals  of  juniper,  and  the  arch  of  heaven  ring  with  their  songs  of 
salvation!  The  Jews,  celebrating  the  feast  of  tabernacles,  which 
was  the  most  joyful  of  all  their  feasts,  and  lasted  seven  days, 
went  once  every  day  about  the  altar,  singing  hosanna,  with  their 
myrtle,  palm,  and  willow  branches  in  their  hands,  the  two 
former  signs  of  victory,  the  last,  of  chastity;  in  the  mean  time, 
bending  their  boughs  towards  the  altar.  When  the  saints  are 
presented,  as  a  chaste  virgin  to  Christ,  and  as  conquerors  have 
got  their  palms  in  their  hands,  how  joyfully  will  they  compass 


FULL  ENJOYMENT  OF  GOD,  AND  THE  LAMB. 


333 


the  altar  evermore,  and  sing  their  hosannas,  or  rather  their  hal¬ 
lelujahs  about  it,  bending  their  palms  towards  it,  acknowledging 
themselves  to  owe  all  unto  the  Lamb  that  was  slain,  and  re¬ 
deemed  them  with  his  blood!  To  this  agrees  what  John  saw, 
Rev.  vii.  9,  10,  “A  great  multitude — stood  before  the  throne, 
and  before  the  Lamb,  clothed  with  white  robes,  and  palms  in 
their  hands;  and  cried  with  aloud  voice,  saying,  Salvation  to 
our  God,  which  sitteth  upon  the  throne,  and  unto  the  Lamb.” 

2.  They  shall  see  God,  Matt.  v.  8.  They  will  be  happy  in 
seeing  the  Father,  Son,  and  Holy  Ghost,  not  with  their  bodily 
eyes,  in  respect  of  which  God  is  invisible,  1  Tim.  i.  17,  but  with 
the  eyes  of  their  understanding;  being  blessed  with  the  most  per¬ 
fect,  full,  and  clear  knowledge  of  God,  and  divine  things,  which 
the  creature  is  capable  of.  This  is  called  the  beatific  vision,  and 
is  the  perfection  of  the  understanding,  the  utmost  term  thereof. 
It  is  but  an  obscure  delineation  of  the  glory  of  God,  that  mortals 
can  have  on  earth;  a  sight,  as  it  were,  of  his  back  parts,  Exod. 
xxxiii.  23.  But  there  they  will  see  his  face,  Rev.  xxii.  4. — 
They  shall  see  him  in  the  fulness  of  his  glory,  and  behold  him 
fixedly;  whereas  it  is  but  a  passing  view  they  can  have  of  him 
here,  Exod.  xxxiv.  6.  There  is  a  vast  difference  between  the 
sight  of  a  king  in  his  night  clothes,  quickly  passing  by  us  ;  and 
a  fixed  leisure  view  of  him,  sitting  on  his  throne  in  his  royal 
robes,  his  crown  on  his  head,  and  his  sceptre  in  his  hand:  such 
a  difference  will  there  be,  between  the  greatest  manifestation  of. 
God  that  ever  a  saint  had  on  earth,  and  the  display  of  his  glory 
in  heaven.  There  the  saints  shall  eternally,  without  interrup¬ 
tion,  feed  their  eyes  upon  him,  and  be  ever  viewing  his  glorious 
perfections.  And  as  their  bodily  eyes  shall  be  strengthened, 
and  fitted  to  behold  the  glorious  majesty  of  the  man  Christ;  as 
eagles  gaze  on  the  sun,  without  being  blinded  thereby;  so  their 
minds  shall  have  such  an  elevation,  as  will  fit  them  to  see  God 
in  his  glory:  their  capacities  shall  be  enlarged,  according  to  the 
measure  in  which  he  shall  be  pleased  to  communicate  himself 
unto  them,  for  their  complete  happiness. 

This  blissful  sight  of  God,  being  quite  above  our  present 
capacities,  we  must  needs  be  much  in  the  dark  about  it.  But 
it  seems  to  be  something  else,  than  the  sight  of  that  glory, 
which  we  shall  see  with  our  bodily  eyes,  in  the  saints,  and  in  the 
man  Christ,  or  any  other  splendor  or  refulgence  from  the  God¬ 
head  whatever ;  for  no  created  thing  can  be  our  chief  good  and 
happiness,  nor  fully  satisfy  our  souls  ;  and  it  is  plain  that  these 
things  are  somewhat  different  from  God  himself.  Therefore  I 
conceive,  that  the  souls  of  the  saints  shall  see  God  himself :  so 
the  Scriptures  teach  us,  that  we  shall  “  see  face  to  face,  and 
and  know  even  as  we  are  known,”  1  Cor.  xiii.  12;  and  that 
“  we  shall  see  him  as  he  is,”  1  John  iii.  2.  Yet  the  saints  can 

22 


334 


FULL  ENJOYMENT  OF  GOD,  AND  THE  LAMB. 


never  have  an  adequate  conception  of  God :  they  cannot  com¬ 
prehend  that  which  is  infinite.  They  may  touch  the  mountain, 
but  cannot  grasp  it  in  their  arms.  They  cannot,  with  one 
glance  of  their  eye,  behold  what  grows  on  every  side ;  but  the 
Divine  perfections  will  be  an  unbounded  field,  in  which  the  glo¬ 
rified  shall  walk  eternally,  seeing  more  and  more  of  God ; 
since  they  can  never  come  to  the  end  of  that  which  is  infinite. 
They  may  bring  their  vessels  to  this  ocean  every  moment,  and 
fill  them  with  new  waters.  What  a  ravishing  sight  would  it 
be,  to  see  all  the  perfections,  and  lovely  qualities,  that  are  scat¬ 
tered  here  and  there  among  the  creatures,  gathered  together  into 
one  !  But  even  such  a  sight  would  be  infinitely  below  this 
blissful  sight  the  saints  shall  have  in  heaven.  For  they  shall 
see  God,  in  whom  all  these  perfections  shall  eminently  appear, 
with  infinitely  more,  whereof  there  is  no  vestige  to  be  found 
in  the  creatures.  In  him  shall  they  see  every  thing  desirable, 
and  nothing  but  what  is  desirable. 

Then  shall  they  be  perfectly  satisfied  as  to  the  love  of  God 
towards  them,  which  they  are  now  ready  to  question  on  every 
turn.  They  will  no  more  find  any  difficulty  to  persuade  them¬ 
selves  of  it,  by  marks,  signs,  and  testimonies :  they  will  have 
an  intuitive  knowledge  of  it.  They  shall,  with  the  profoundest 
reverence  be  it  spoken,  look  into  the  heart  of  God,  and  there  see 
the  love  he  bore  to  them  from  all  eternity,  and  the  love  and  good¬ 
ness  he  will  bear  to  them  for  evermore.  The  glorified  shall 
have  a  most  clear  and  distinct  understanding  of  Divine  truths, 
for  in  his  light  we  shall  see  light,  Psal.  xxxvi.  9.  The  light  of 
glory  will  be  a  complete  commentary  on  the  Bible,  and  untie  all 
the  hard  and  knotty  questions  in  divinity.  There  is  no  joy  on 
earth,  comparable  to  that  which  arises  from  the  discovery  of 
truth,  no  discovery  of  truth  comparable  to  the  discovery  of  scrip¬ 
ture  truth,  made  by  the  spirit  of  the  Lord  unto  the  soul.  “  I 
rejoice  at  thy  word,”  says  the  Psalmist,  “as  one  that  findeth 
great  spoil,”  Psal.  cxix.  162.  Yet,  while  here,  it  is  but  an  im¬ 
perfect  discovery.  How  ravishing  then  will  it  be,  to  see  the 
opening  of  all  the  treasure  hid  in  that  field  !  They  shall  also 
be  led  into  the  understanding  of  the  Avorks  of  God.  The 
beauty  of  the  works  of  creation  and  providence  will  then  be 
set  in  due  light.  Natural  knoAvledge  will  be  brought  to  perfec¬ 
tion  by  the  light  of  glory.  The  Aveb  of  providence,  concerning 
the  church,  and  all  men  whatever,  will  then  be  cut  out,  and  laid 
before  the  eyes  of  the  saints  :  and  it  will  appear  a  most  beau¬ 
tiful  mixture ;  so  as  they  shall  all  say  together,  on  the  view  of 
it,  “He  hath  done  all  things  Avell.”  But,  in  a  special  man¬ 
ner,  the  Avork  of  redemption  shall  be  the  eternal  Avonder  of  the 
saints,  and  they  will  admire  and  praise  the  glorious  contrivance 
for  ever.  Then  shall  they  get  a  full  view  of  its  suitableness  to 


FULL  ENJOYMENT  OF  GOD,  AND  THE  LAMB. 


335 


the  Divine  perfections,  and  to  the  case  of  sinners ;  and  clearly 
read  the  covenant  that  passed  between  the  Father  and  the  Son, 
from  all  eternity,  touching  their  salvation.  They  shall  for  ever 
wonder  and  praise,  and  praise  and  wonder,  at  the  mysteries  of 
wisdom  and  love,  goodness  and  holiness,  mercy  and  justice, 
appearing  in  the  glorious  scheme.  Their  souls  shall  be  eter¬ 
nally  satisfied  with  the  sight  of  God  himself  of  their  election 
by  the  Father,  their  redemption  by  the  Son,  and  application 
thereof  to  them  by  the  Holy  Spirit. 

II.  The  saints  in  heaven  shall  enjoy  God  in  Christ  by  expe¬ 
rimental  knowledge,  which  is,  when  the  object  itself  is  given 
and  possessed.  This  is  the  participation  of  the  Divine  good¬ 
ness  in  full  measure;  which  is  the  perfection  of  the  will,  and  ut¬ 
most  term  thereof.  “  The  Lamb  shall  lead  them  unto  living 
fountains  of  waters, ,r  Rev.  vii.  17.  These  are  no  other  but  God 
himself,  “the  fountain  of  living  waters,”  who  will  fully  and 
freely  communicate  himself  unto  them.  He  will  pour  out  of 
his  goodness  eternally  into  their  souls :  then  shall  they  have  a 
most  lively  sensation,  in  the  innermost  part  of  their  souls,  of  all 
that  goodness  they  heard  of,  and  believe  to  be  in  him,  and  of 
what  they  see  in  him  by  the  light  of  glory.  This  will  be  an 
everlasting  practical  exposition  of  that  word,  which  men  and 
angels  cannot  sufficiently  unfold,  to  wit,  God  himself  shall — 
“  be  their  God,”  Rev.  xxi.  3.  God  will  communicate  himself 
unto  them  fully:  they  will  no  more  be  set  to  taste  of  the  streams 
of  Divine  goodness  in  ordinances,  as  they  were  wont,  but  shall 
drink  at  the  fountain  head.  They  will  be  no  more  entertained 
with  sips  and  drops,  but  filled  with  all  the  fulness  of  God.  And 
this  will  be  the  entertainment  of  every  saint:  for  though  in  created 
things,  what  is  given  to  one,  is  withheld  from  another;  yet  this 
infinite  Good  can  fully  communicate  itself  to  all,  and  fill  all. — 
Those  who  are  heirs  of  God,  the  great  heritage,  shall  then  enter 
into  a  full  possession  of  their  inheritance;  and  the  Lord  will 
open  his  treasures  of  goodness  unto  them,  that  their  enjoyment 
may  be  full.  They  shall  not  be  stinted  to  any  measure:  but  the 
enjoyment  shall  go  as  far  as  their  enlarged  capacities  can  reach. 
As  a  narrow  vessel  cannot  contain  the  ocean,  so  neither  can  the 
finite  creature  comprehend  the  infinite  Good:  but  no  measure 
shall  be  set  to  the  enjoyment,  but  what  arises  from  the  capacity 
of  the  creature.  JSo  that,  although  there  be  degrees  of  glory,  yet 
all  shall  be  filled,  and  have  what  they  can  hold;  though  some  will 
he  capable  to  hold  more  than  others.  There  will  be  no  want 
to  any  of  them:  all  shall  be  fully  satisfied,  and  perfectly  blessed 
in  the  full  enjoyment  of  Divine  goodness,  according  to  their  en¬ 
larged  capacities.  As  when  bottles  of  different  sizes  are  filled, 
some  contain  more,  others  less ;  yet  all  of  them  have  what  they 
can  contain.  The  glorified  shall  have  all  in  God,  for  the  satis- 


336 


FULL  ENJOYMENT  OF  GOD,  AND  THE  LAMB. 


faction  of  all  their  desires.  No  created  thing  can  afford  satisfac¬ 
tion  to  all  our  desires:  clothes  may  warm  us,  but  they  cannot 
feed  us;  the  light  is  comfortable,  but  cannot  nourish  us  :  but  in 
God  we  shall  have  all  our  desires,  and  we  shall  desire  nothing 
without  him.  They  shall  be  the  happy  ones,  that  desire  nothing 
but  what  is  truly  desirable  ;  and  who  have  all  they  desire.  God 
will  be  all  in  all  to  the  saints:  he  will  be  their  life,  health,  riches, 
honour,  peace,  and  all  good  things.  He  will  communicate  him¬ 
self  freely  to  them:  the  door  of  access  to  him  shall  never  be  shut 
again  for  one  moment.  They  may,  when  they  will,  take  of  the 
fruits  of  the  tree  of  life,  for  they  will  find  it  on  each  side  the 
river,  Rev.  xxii.  2.  There  will  be  no  veil  between  God  and 
them,  to  be  drawn  aside;  but  this  fulness  shall  ever  stand  open 
to  them.  No  door  to  knock  at  in  heaven;  no  asking  to  go  be¬ 
fore  receiving ;  the  Lord  will  allow  his  people  an  unrestrained 
familiarity  with  himself  there. 

Now  they  are  in  part  made  “partakers  of  the  Divine  nature !” 
but  then  they  shall  perfectly  partake  of  it ;  that  is  to  say,  God 
will  communicate  to  them  his  own  image,  make  all  his  good¬ 
ness  not  only  pass  before  them,  but  pass  into  them,  and  stamp 
the  image  of  all  his  own  perfections  upon  them,  so  far  as  the 
creature  is  capable  of  receiving  the  same  ;  from  whence  shall 
result  a  perfect  likeness  to  him,  in  all  things  in  or  about  them, 
which  completes  the  happiness  of  the  creature.  This  is  what 
the  Psalmist  seems  to  have  had  in  view,  Psal.  xvii.  15,  “I 
shall  be  satisfied,  when  I  awake  with  thy  likeness  the  per¬ 
fection  of  God’s  image  following  upon  the  beatific  vision.  And 
so  says  John,  1  John  iii.  2,  “  We  shall  be  like  him  ;  for  we 
shall  see  him  as  he  is.”  Hence  there  shall  be  a  most  close  and 
intimate  union  between  God  and  the  saints :  God  shall  be  in  them, 
and  they  in  God,  in  the  way  of  a  glorious  and  most  perfect 
union  ;  for  then  shall  they  dwell  in  love  made  perfect.  “  God 
is  love  ;  and  he  that  dwelleth  in  love,  dwelleth  in  God,  and  God 
in  him,”  1  John  iv.  16.  How  will  the  saints  knit  with  God, 
and  he  with  them,  when  he  shall  see  nothing  in  them  but  his 
own  image ;  when  their  love  shall  arrive  at  its  perfection,  no 
nature  but  the  Divine  nature,  being  left  in  them  ;  and  all  imper¬ 
fection  swallowed  up  in  their  glorious  transformation  into  the 
likeness  of  God  !  Their  love  to  the  Lord,  being  purged  from 
the  dross  of  self-love,  shall  be  most  pure  ;  so  that  they  will  love 
nothing  but  God,  and  in  God.  It  shall  be  no  more  faint  and 
languishing,  but  burn  like  coals  of  juniper.  It  will  be  a  light 
without  darkness,  a  flaming  fire  without  smoke.  As  the  live 
coal,  when  all  the  moisture  is  gone  out  of  it,  is  all  fire  ;  so  will 
the  saints  be  all  love,  when  they  come  to  the  full  enjoyment  of 
God  in  heaven,  by  intuitive  and  experimental  knowledge  of 
him,  by  sight  and  full  participation  of  the  Divine  goodness. 


FULL  ENJOYMENT  OF  GOD,  AND  THE  LAMB.  337 

Lastly ,  from  this  glorious  presence  and  enjoyment  shall 
arise  an  unspeakable  joy,  which  the  saints  shall  be  filled  with. 
“  In  thy  presence  is  fulness  of  joy,”  Psal.  xvi.  11.  The  saints 
sometimes  enjoy  God  in  the  world ;  but  when  their  eyes  are 
held,  so  as  not  to  perceive  it,  they  have  not  the  comfort  of  the 
enjoyment:  but  then,  all  mistakes  being  removed,  they  shall 
not  only  enjoy  God,  but  rest  in  the  enjoyment  with  inexpressi¬ 
ble  joy  and  satisfaction.  The  desire  of  earthly  things  breeds 
torment,  and  the  enjoyment  of  them  often  ends  in  loathing. — 
But  though  the  glorified  saints  shall  ever  desire  more  and  more 
of  God,  their  desires  shall  not  be  mixed  with  the  least  anxiety, 
since  the  fulness  of  the  Godhead  stands  always  open  to  them; 
therefore  they  shall  hunger  no  more,  they  shall  not  have  the 
least  uneasiness  in  their  eternal  appetite  after  the  hidden  manna; 
neither  shall  continued  enjoyment  breed  loathing ;  they  shall 
never  think  they  have  too  much  ;  therefore  it  is  added,  “nei¬ 
ther  shall  the  sun  light  on  them,  nor  any  heat,”  Rev.  vii.  16. 
The  enjoyment  of  God  and  the  Lamb  will  be  ever  fresh  and 
new  to  them,  through  the  ages  of  eternity:  for  they  shall  drink 
ofliving  fountains  of  waters,  where  new  waters  are  continually 
springing  up  in  abundance,  ver.  17.  They  shall  eat  of  the  tree 
of  life,  which,  for  variety,  affords  twelve  manner  of  fruits,  and 
these  always  new  and  fresh,  for  it  yields  every  month,  Rev. 
xxii.  2.  Their  joy  shall  be  pure  and  unmixed,  without  any 
dregs  of  sorrow  ;  not  slight  and  momentary,  but  solid,  and  ever¬ 
lasting,  without  interruption.  They  will  enter  into  joy,  Matt, 
xxv.  21 ,  “  Enter  thou  into  the  joy  of  thy  Lord.”  The  expres¬ 
sion  is  somewhat  unusual,  and  brings  to  my  recollection  this 
word  of  our  suffering  Redeemer,  Mark  xiv.  34,  “  My  soul  is 
exceeding  sorrowful  unto  death.”  His  soul  was  beset  with 
sorrows,  as  the  word  there  used  will  bear,  the  floods  of  sorrow 
went  round  about  him,  encompassing  him  on  every  hand : 
wherever  he  turned  his  eyes,  sorrow  was  before  him  ;  it  sprang 
in  upon  him  from  heaven,  earth,  and  hell,  all  at  once  :  thus  was 
he  entered  into  sorrow,  and  therefore  saith,  Psal.  lxix.  2,  “  I 
am  come  into  deep  waters,  where  the  floods  overflow  me.” — 
Now  wherefore  all  this,  but  that  his  own  might  enter  into  joy  ? 
Joy  sometimes  enters  into  us  now,  but  has  much  to  do  to  get 
access,  while  we  are  encompassed  with  sorrows  :  but  then  joy 
shall  not  only  enter  into  us,  but  we  shall  enter  into  it,  and  swim 
for  ever  in  an  ocean  of  joy  ;  where  we  shall  see  nothing  but  joy, 
wherever  we  turn  our  eyes.  The  presence  and  enjoyment  of  God 
and  the  Lamb  will  satisfy  us  with  pleasures  for  evermore :  and 
the  glory  of  our  souls  and  bodies,  arising  from  thence,  will 
afford  us  everlasting  delight.  The  spirit  of  heaviness,  how 
closely  soever  it  cleaves  to  any  of  the  saints  now,  shall  drop  off 
then :  their  weeping  shall  be  turned  into  songs  of  joy,  and  bot- 


338  THE  ETERNAL  duration  of  the  kingdom  of  heaven. 

ties  of  tears  shall  issue  in  rivers  of  pleasure.  Happy  they  who 
now  sow  in  tears,  which  shall  spring  up  in  joy  in  heaven,  and 
will  encircle  their  heads  with  a  weight  of  glory. 

Thus  far  of  the  society  in  this  kingdom  of  the  saints. 

X.  In  the  last  place,  "the  kingdom  shall  endure  for  ever.  As 
every  thing  in  it  is  eternal,  so  the  saints  shall  have  undoubted 
certainty,  and  full  assurance  of  the  eternal  duration  of  the  same. 
This  is  a  necessary  ingredient  in  perfect  happiness :  for  the  least 
uncertainty  as  to  the  continuance  of  any  good  with  one,  is  not 
without  some  fear,  anxiety,  and  torment;  and  therefore  is  utterly 
inconsistent  with  perfect  happiness.  But  the  glorified  shall 
never  have  fear,  nor  cause  of  fear  of  any  loss:  they  shall  be 
“ever  with  the  Lord,”  1  Thess.  iv.  17.  They  shall  all  attain 
the  full  persuasion,  that  nothing  shall  be  able  to  separate  them 
from  the  love  of  God,  nor  from  the  full  enjoyment  of  him  for 
ever.  The  inheritance  “reserved  in  heaven  is  incorruptible;” 
it  has  no  principle  of  corruption  in  itself,  to  make  it  liable  to 
decay,  but  endures  for  evermore:  it  is  undefiled;  nothing  from 
without  can  mar  its  beauty,  nor  is  there  any  thing  in  itself  to 
offend  those  who  enjoy  it.  Therefore  it  fadeth  not  away;  but 
ever  remains  in  its  native  lustre,  and  primitive  beauty,  1  Pet.  i.  4. 
Hitherto  of  the  nature  of  the  kingdom  of  heaven. 

Secondly,  We  now  proceed  to  speak  of  the  admission  of 
the  saints  into  this  their  kingdom.  I  shall  briefly  touch  upon 
two  things :  I.  The  formal  admission,  in  the  call  unto  them  from 
the  Judge,  to  come  to  their  kingdom.  II.  The  quality  in  which 
they  are  admitted  and  introduced  to  it. 

I.  Their  admission,  the  text  shows  to  be,  by  a  voice  from  the 
throne;  the  king  calling  to  them,  from  the  throne,  before  angels 
and  men,  to  come  to  their  kingdom.  Come  and  go  are  but  short 
words :  but  they  will  be  such  as  will  afford  matter  of  thought  to 
all  mankind,  through  the  ages  of  eternity:  since  everlasting  hap¬ 
piness  turns  upon  one,  and  everlasting  misery  on  the  other. 

Now  our  Lord  bids  the  worst  of  sinners,  who  hear  the  gospel, 
Come;  but  the  most  part  will  not  come  unto  him.  Some  few 
whose  hearts  are  touched  by  his  Spirit,  embrace  the  call,  and 
their  souls  within  them  say,  “Behold  we  come  unto  thee:” 
they  give  themselves  to  the  Lord,  forsake  the  world  and  their 
lusts  for  him:  they  bear  his  yoke,  and  cast  it  not  off,  no  not  in 
the  heat  of  the  day,  when  the  weight  of  it  perhaps,  makes  them 
sweat  the  blood  out  of  their  bodies.  Behold  the  fools !  saith 
the  carnal  world,  whither  are  they  going?  But  stay  a  little,  O 
foolish  world!  From  the  same  mouth,  whence  they  had  the  call 
they  are  now  following,  another  call  shall  come,  that  will  make 
amends  for  all:  “Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom.” 

The  saints  shall  find  an  inexpressible  sweetness  in  this  call, 


THE  QUALITY  IN  WHICH  THEY  ARE  INTRODUCED.  339 

Come.  1.  Hereby  Jesus  Christ  shows  his  desire  of  their  soci¬ 
ety  in  the  upper  house,  that  they  may  be  ever  with  him  there. 
Thus  he  will  open  his  heart  unto  them,  as  sometimes  he  did  to 
his  Father  concerning  them,  saying,  “  Father,  I  will  that  they — 
be  with  me,  where  1  am,”  John  xvii.  24.  Now  the  travail  of 
his  soul  stands  before  the  throne,  not  only  the  souls  but  the 
bodies  he  has  redeemed ;  and  they  must  come,  for  he  must  be 
completely  satisfied.  2.  Hereby  they  are  solemnly  invited  to 
the  marriage  supper  of  the  Lamb.  They  were  invited  to  the 
lower  table,  by  the  voice  of  the  servants,  and  the  secret  work¬ 
ings  of  the  Spirit  within  them ;  and  they  came,  and  did  partake 
of  the  feast  of  Divine  communications  in  the  lower  house:  but 
Jesus  Christ  in  person  shall  invite  them,  before  all  the  world, 
to  the  higher  table.  3.  By  this  he  admits  them  into  the  man¬ 
sions  of  glory.  The  keys  of  heaven  hang  at  the  girdle  of  our 
royal  Mediator.  “  All  power  in  heaven”  is  given  to  him,  Matt, 
xxviii.  18 :  and  none  get  in  thither  but  whom  he  admits.  When 
they  were  living  on  earth,  with  the  rest  of  the  world,  he  opened 
the  everlasting  doors  of  their  hearts,  entered  into  them,  and  shut 
them  again ;  so  that  sin  could  never  re-enter,  to  reign  there  as 
formerly:  now  he  opens  heaven’s  doors  to  them,  draws  his  doves 
into  the  ark,  and  shuts  them  in;  so  that  the  law,  death,  and  hell, 
can  never  get  them  out  again.  The  saints  in  this  life  Avere  still 
labouring  to  enter  into  that  rest;  but  Satan  was  always  pulling 
them  back,  their  corruptions  always  drawing  them  down;  inso¬ 
much  that  they  have  sometimes  been  left  to  hang  by  a  hair  of 
promise,  if  I  may  be  alloAved  the  expression,  not  Avithout  fears 
of  falling  into  the  lake  of  fire:  but  now  Christ  gives  the  word 
for  their  admission;  they  are  brought  in,  and  put  beyond  all 
hazard.  Lastly ,  He  speaks  to  them,  as  the  person  introducing 
them  into  the  kingdom,  into  the  presence  chamber  of  the  great 
King,  and  unto- the  throne.  Jesus  Christ  is  the  great  Secretary 
of  heaven,  whose  office  it  is  to  bring  the  saints  into  the  gracious 
presence  of  God  now,  and  to  whom  alone  it  belongs  to  bring 
them  into  the  glorious  presence  of  God  in  heaven.  Truly  hea¬ 
ven  would  be  a  strange  place  to  them,  if  Jesus  was  not  there; 
but  the  Son  will  introduce  his  brethren  into  his  Father’s  king¬ 
dom  ;  they  shall  go  in  “  Avith  him  to  the  marriage,”  Matt, 
xxv.  10. 

II.  I  iet  us  consider  in  Avhat  quality  they  are  introduced  by  him. 

First ,  He  brings  them  in  as  the  blessed  of  his  Father;  so 
runs  the  call  from  the  throne,  “  Come  ye  blessed  of  my  Father,” 
&lc.  It  is  Christ’s  Father’s  house  they  are  to  come  into:  there¬ 
fore  he  puts  them  in  mind,  that  they  are  blessed  of  his  Father; 
dear  to  the  Father,  as  well  as  to  himself.  This  is  it  that  makes 
heaven  home  to  them,  namely,  that  it  is  Christ’s  Father’s  house, 
where  they  may  be  assured  of  welcome,  being  married  to  the 


THE  QUALITY  IN  WHICH  THEY  ARE  INTRODUCED. 


Son,  and  being  his  Father’s  choice  for  that  very  end.  He 
brings  them  in  for  his  Father’s  sake,  as  well  as  for  his  own; 
they  are  the  blessed  of  his  Father:  who  as  he  is  the  fountain  of 
the  Deity,  is  also  the  fountain  of  all  blessings  conferred  on  the 
children  of  men.  They  are  those  whom  God  loved  from  eter¬ 
nity.  They  were  blessed  in  the  eternal  purpose  of  God,  being 
elected  to  everlasting  life.  At  the  opening  of  the  book  of  life, 
their  names  were  found  written  therein:  so  that  by  bringing 
them  to  the  kingdom,  he  does  but  bring  them  to  what  the 
Father,  from  all  eternity,  designed  for  them:  being  saved  by 
the  Son,  they  are  saved  according  to  his,  that  is,  the  Father’s 
purpose,  2  Tim.  i.  9.  They  are  those  to  whom  the  Father  has 
spoken  well.  He  spoke  well  to  them  in  his  word,  which  must 
now  receive  its  full  accomplishment.  They  had  his  promise  of 
the  kingdom,  lived  and  died  in  the  faith  of  it;  and  now  they 
come  to  receive  the  thing  promised.  Unto  them  he  has  done 
well.  A  gift  is  often  in  Scripture  called  a  blessing;  and  God’s 
blessing  is  ever  real,  like  Isaac’s  blessing,  by  which  Jacob 
became  his  heir:  they  were  all  by  grace  justified,  sanctified, 
and  enabled  to  persevere  to  the  end;  now  they  are  raised  up  in 
glory,  and  being  tried,  stand  in  the  judgment;  what  remains 
then,  but  that  God  should  crown  his  own  work  of  grace  in 
them,  in  giving  them  their  kingdom,  in  the  full  enjoyment  of 
himself  for  ever?  Finally ,  they  are  those  whom  God  has  con¬ 
secrated  ;  the  which  also  is  a  Scripture  term  of  blessing,  1  Cor. 
x.  16.  God  set  them  apart  for  himself,  to  be  kings  and  priests 
unto  him ;  and  the  Mediator  introduces  them,  as  such,  to  their 
kingdom  and  priesthood. 

Secondly ,  Christ  introduces  them,  as  heirs  of  the  kingdom, 
to  the  actual  possession  of  it.  “  Come,  ye  blessed,  inherit  the 
kingdom.”  They  are  the  children  of  God,  by  regeneration  and 
adoption;  “  And  if  children,  then  heirs,  heirs  of  God,  and  joint 
heirs  with  Christ,”  Rom.  viii.  17.  Now  is  the  general  assem¬ 
bly  of  the  first  born  before  the  throne:  their  minority  is  over¬ 
past;  and  the  time  appointed  of  the  Father  for  their  receiving 
their  inheritance  is  come.  The  Mediator  purchased  the  inheri¬ 
tance  for  them  with  his  own  blood;  their  rights  and  evidences 
were  drawn  long  ago,  and  registered  in  the  Bible ;  nay,  they 
have  investment  of  their  inheritance  in  the  person  of  Christ,  as 
their  proxy,  when  he  ascended  into  heaven,  “  Whither  the  fore¬ 
runner  is  for  us  entered,”  Heb.  vi.  20.  Nothing  remains,  but 
that  they  enter  into  personal  possession  thereof,  which,  begun 
at  death,  is  perfected  at  the  last  day  ;  when  the  saints  in  their 
bodies,  as  well  as  their  souls,  go  into  their  kingdom. 

Lazily,  They  are  introduced  to  it,  as  those  it  was  prepared 
for,  from  the  foundation  of  the  world.  The  kingdom  was  pre¬ 
pared  for  them  in  the  eternal  purpose  of  God,  before  they,  or 


TRIAL  OF  THE  CLAIM  TO  THE  KINGDOM. 


341 


any  of  them,  had  a  being-;  which  shows  it  to  be  a  gift  of  free 
grace  to  them.  It  was  from  eternity  the  Divine  purpose,  that 
there  should  be  such  a  kingdom  for  the  elect ;  and  that  all  im- 
pediments  which  might  mar  their  access  to  it,  should  be  removed 
out  of  the  way :  and  also,  by  the  same  eternal  decree,  every 
one’s  place  in  it  was  determined  and  set  apart,  to  be  reserved 
for  him,  that  each  of  the  children  coming  home  at  length  into 
their  Father’s  house,  might  find  his  own  place  awaiting  him, 
and  ready  for  him  ;  as  at  Saul’s  table,  David’s  place  was  empty, 
when  he  was  not  there  to  occupy  it  himself,  1  Sam.  xx.  25. 
And  now  the  appointed  time  is  come,  they  are  brought  in  to 
take  their  several  places  in  glory. 

Use.  I  shall  shut  up  my  discourse  on  this  subject,  with  a 
word  of  application.  1.  To  all  who  claim  a  right  to  this  king¬ 
dom.  2.  To  those  who  have  indeed  a  right  to  it.  3.  To  those 
who  have  no  right  thereto. 

First ,  Since  it  is  evident  there  is  no  promiscuous  admission 
into  the  kingdom  of  heaven,  and  none  do  obtain  it  but  those 
whose  claim  to  it  is  solemnly  tried  by  the  great  Judge,  and, 
after  trial,  supported  as  good  and  valid  ;  it  is  necessary  that  all 
of  us  impartially  try  and  examine,  whether,  according  to  the 
laws  of  the  kingdom,  contained  in  the  holy  Scriptures,  we  can 
verify  and  make  good  our  claim  to  this  kingdom?  The  hopes 
of  heaven,  which  most  men  have,  are  built  on  such  sandy  foun¬ 
dations,  as  can  never  abide  the  trial ;  having  no  ground  what¬ 
ever,  but  in  their  own  deluded  fancy :  such  hopes  will  leave 
those  who  entertain  them,  miserably  disappointed  at  last.' — 
Wherefore  it  is  not  only  our  duty,  but  our  interest,  to  put  the 
matter  to  a  fair  trial  in  time.  If  we  find  we  have  no  right  to 
heaven,  we  are  yet  in  the  way  :  and  what  we  have  not,  we  may 
obtain :  but  if  we  find  we  have  a  right  to  it,  we  will  then  have 
the  comfort  of  a  happy  prospect  into  eternity ;  which  is  the 
greatest  comfort  one  is  capable  of  in  the  world.  If  you  inquire, 
How  you  may  know  whether  you  have  a  right  to  heaven  or 
not?  I  answer,  you  may  know  that  by  the  state  you  are  now- 
in.  If  you  are  yet  in  your  natural  state,  you  are  children  of 
wrath,  and  not  children  of  this  kingdom  ;  for  that  state  to  them 
who  live  and  die  in  it,  issues  in  eternal  misery.  If  you  be 
brought  into  the  state  of  grace,  you  have  a  just  claim  to  the  state 
of  glory  :  for  grace  will  certainly  issue  in  glory  at  length.  This 
kingdom  is  an  inheritance,  which  none  but  the  children  of  God 
can  justly  claim.  Now,  we  become  the  children  of  God  by  re¬ 
generation,  and  union  with  Christ  his  Son;  “And  if  children, 
then  heirs,  heirs  of  God,  and  joint  heirs  with  Christ,”  Rom. 
viii.  17.  These,  then,  are  the  great  points,  upon  which  our 
evidences  for  the  state  of  glory  depend.  Therefore  I  refer  you 


342  TRIAL  OF  THE  CLAIM  TO  THE  KINGDOM. 

to  what  is  said  on  a  state  of  grace,  for  satisfying  you  as  to  your 
right  of  glory. 

“If  you  be  heirs  of  glory,  “the  kingdom  of  God  is  within 
you,”  by  virtue  of  your  regeneration  and  union  with  Christ. — 
1.  The  Kingdom  of  Heaven  has  the  throne  in  thy  heart,  if  thou 
hast  a  right  to  that  kingdom  :  Christ  is  in  thee,  and  God  is  in 
thee  ;  and  having  chosen  him  for  thy  portion,  thy  soul  has  taken 
up  its  everlasting  rest  in  him,  and  gets  no  true  rest  but  in  him; 
as  the  dove,  until  she  came  into  the  ark.  To  him  the  soul  habi¬ 
tually  inclines,  by  virtue  of  the  new  nature,  the  Divine  nature, 
which  the  heirs  of  glory  are  partakers  of,  Psal.  lxxiii.  25, 
“Whom  have  I  in  heaven  but  thee  ?  and  there  is  none  upon 
earth  that  I  desire  besides  thee.”  2.  The  laws  of  heaven  are 
in  thy  heart,  if  thou  art  an  heir  of  heaven,  Heb.  viii.  10,  “I  will 
put  my  laws  into  their  mind,'  and  write  them  in  their  hearts.” 
Thy  mind  is  enlightened  in  the  knowledge  of  the  laws  of  the 
kingdom,  by  the  Spirit  of  the  Lord,  the  instructor  of  all  the 
heirs  of  glory ;  for  whoever  may  want  instruction,  sure  an  heir 
to  a  crown  shall  not  want  it.  “  It  is  written  in  the  prophets, 
And  they  shall  all  be  taught  of  God,”  John  vi.  45.  Therefore, 
though  father  and  mother  leave  them  early,  or  be  in  no  concern 
about  their  Christian  education,  and  they  be  soon  put  to  work 
for  their  daily  bread  ;  yet  they  shall  not  lack  teaching.  Withal 
thy  heart  is  changed,  and  thou  bearest  God’s  image,  which 
consists  in  “  righteousness  and  true  holiness,”  Eph.  iv.  24. — 
Thy  soul  is  reconciled  to  the  whole  law  of  God,  and  at  war 
with  all  known  sin.  In  vain  do  they  pretend  to  the  holy  king¬ 
dom,  who  are  not  holy  in  heart  and  life  ;  for  without  holiness 
no  man  shall  see  the  Lord,  Heb.  xii.  14.  If  heaven  is  a  rest, 
it  is  for  spiritual  labourers,  not  for  loiterers.  If  it  is  an  eternal 
triumph,  they  are  not  in  the  way  to  it,  who  avoid  the  spiritual 
warfare,  and  are  in  no  care  to  subdue  corruption,  resist  tempta¬ 
tion,  and  to  cut  their  way  to  it,  through  the  opposition  made  by 
the  devil,  the  world,  and  the  flesh.  3.  The  treasure  in  heaven 
is  the  chief  in  thy  esteem  and  desire;  for  it  is  your  treasure, 
and  “  Where  your  treasure  is,  there  will  your  heart  be  also.” 
Matt.  vi.  21.  If  it  is  not  the  things  that  are  seen,  but  the  things 
that  are  not  seen,  which  thy  heart  is  in  the  greatest  care  and 
concern  to  obtain:  if  thou  art  driving  a  trade  with  heaven,  and 
thy  chief  business  lies  there ;  it  is  a  sign  that  thy  treasure  is 
there,  for  thy  heart  is  there.  But  if  thou  art  of  those  who  won¬ 
der  why  so  much  ado  about  heaven  and  eternal  life,  as  if  less 
might  serve  the  turn;  thou  art  like  to  have  nothing  to  do  with 
it  at  all.  Carnal  men  value  themselves  most  on  their  trea¬ 
sures  upon  earth  ;  with  them,  the  things  that  are  not  seen,  are 
weighed  down  by  the  things  that  are  seen,  and  no  losses  so 


DUTY  AND  COMFORT  OF  THE  HEIRS  THEREOF. 


343 


much  affect  them  as  earthly  losses  :  but  the  heirs  of  the  crown 
of  glory  value  themselves  most  on  their  treasures  in  heaven, 
and  will  not  put  their  private  estate  in  the  balance  with  their 
kingdom  ;  nor  will  the  loss  of  the  former  go  so  near  their  hearts, 
as  the  thoughts  of  the  loss  of  the  latter.  Where  these  first 
fruits  of  heaven  are  to  be  found,  the  eternal  weight  of  glory  will 
surely  follow  after;  while  the  want  of  them  must  be  admitted, 
according  to  the  word,  to  be  an  incontestable  evidence  of  an  heir 
of  wrath. 

Secondly ,  Let  the  heirs  of  the  kingdom  behave  themselves 
suitably  to  their  character  and  dignity.  Live  as  having  the  faith 
and  hope  of  this  glorious  kingdom  :  let  your  conversation  be 
in  heaven,  Philip,  iii.  20.  Let  your  souls  delight  in  commu¬ 
nion  with  God  while  you  are  on  earth,  since  you  look  for  your 
happiness  in  communion  with  him  in  heaven.  Let  your  speech 
and  actions  savour  of  heaven  :  and  in  your  manner  of  life,  look 
like  the  country  to  which  you  are  going :  that  it  may  be  said  of 
you,  as  of  Gideon’s  brethren,  Judge  viii.  18,  “  Each  one 
resembled  the  children  of  a  king.”  Maintain  a  holy  con¬ 
tempt  of  the  world,  and  of  the  things  of  the  world.  Although 
others,  whose  earthly  things  are  their  best  things,  set  their  hearts 
upon  them  ;  yet  it  becomes  you  to  set  your  feet  on  them,  since 
your  best  things  are  above.  This  world  is  but  the  country 
through  which  lies  your  road  to  Immanuel’s  land.  Therefore 
pass  through  it  as  pilgrims  and  strangers  ;  and  dip  not  into  the 
incumbrances  of  it,  so  as  to  retard  you  in  your  journey.  It  is 
unworthy  of  one  born  to  a  palace,  to  set  his  heart  on  a  cottage, 
to  dwell  there  ;  and  of  one  running  for  a  prize  of  gold,  to  go  off 
his  way  to  gather  the  stones  of  the  brook  :  but  much  more  is  it 
unworthy  of  an  heir  of  the  kingdom  of  heaven,  to  be  hid 
among  the  stuff  of  this  world,  when  he  should  be  going  on  to 
receive  his  crown.  The  prize  set  before  you  challenges  your 
utmost  zeal,  activity,  and  diligence :  and  holy  courage,  resolu¬ 
tion,  and  magnanimity,  become  those  who  are  to  inherit  the 
crown.  You  cannot  come  at  it  without  fighting  your  way  to  it, 
through  difficulties  from  without,  and  from  within :  but  the 
kingdom  before  you  is  sufficient  to  balance  them  all,  though 
you  should  be  called  to  resist  even  unto  blood.  Prefer  Christ’s 
cross  before  the  world’s  crown,  and  want  in  the  way  of  duty 
before  ease  and  wealth  in  the  way  of  sin :  “  Choose  rather  to 
suffer  affliction  with  the  people  of  God,  than  to  enjoy  the  plea¬ 
sures  of  sin  for  a  season,”  Heb.  xi.  25.  In  a  common  inn, 
strangers,  perhaps,  fare  better  than  the  children :  but  here  lies 
the  difference,  the  children  are  to  pay  nothing  for  what  they 
have  got;  but  the  strangers  get  their  bill,  and  must  pay  com¬ 
pletely  for  all  they  have  had.  Did  we  consider  the  wicked’s 
after-reckoning  for  all  the  smiles  of  common  providence  they 


344  DUTY  and  comfort  of  the  heirs  thereof. 

\ 

meet  with  in  the  world,  we  would  not  grudge  them  their  good 
things  here,  nor  take  it  amiss  that  God  keeps  our  best  things 
last.  Heaven  will  make  up  all  the  saints’  losses,  and  all  tears 
will  be  wiped  away  from  their  eyes  there. 

It  is  worth  observing,  that  there  is  such  a  variety  of  Scrip¬ 
ture  notions  of  heaven’s  happiness,  as  may  suit  every  afflicted 
case  of  the  saints.  Are  they  oppressed?  The  day  cometh,  in 
which  they  shall  have  the  dominion.  Is  their  honour  laid  in 
the  dust?  A  throne  to  sit  upon,  a  crown  on  their  head,  and  a 
sceptre  in  their  hand,  will  raise  it  up  again.  Are  they  reduced 
to  poverty?  Heaven  is  a  treasure.  If  they  be  forced  to  quit 
their  own  habitations,  yet  Christ’s  Father’s  house  is  ready  for 
them.  Are  they  driven  to  the  wilderness?  There  is  a  city 
prepared  for  them.  Are  they  banished  from  their  native 
country  ?  They  shall  inherit  a  better  country.  If  they  are 
deprived  of  public  ordinances,  the  Lord  God  Almighty,  and  the 
Lamb,  are  the  temple  there,  whither  they  are  going;  a  temple, 
the  doors  of  which  none  can  shut.  If  their  life  be  full  of  bitter¬ 
ness,  heaven  is  a  paradise  of  pleasure.  If  they  groan  under 
the  remains  of  spiritual  bondage,  there  is  a  glorious  liberty 
abiding;  them.  Do  their  defiled  garments  make  them  ashamed? 
The  day  comes,  in  which  their  robes  shall  be  white,  pure, 
and  spotless.  The  battle  against  flesh  and  blood,  principalities 
and  powers,  is  indeed  sore:  but  a  glorious  triumph  awaits 
them.  If  the  toil  and  labours  of  the  Christian  life  be  great, 
there  is  an  everlasting  rest  for  them  in  heaven.  Are  they  judg¬ 
ed  unworthy  of  society  in  the  world  ?  They  shall  be  admitted 
into  the  society  of  angels  in  heaven.  Do  they  complain  of 
frequent  interruptions  of  their  communion  with  God  ?  There 
they  shall  go  no  more  out,  but  shall  see  his  face  for  evermore. 
If  they  are  in  darkness  here,  eternal  light  is  there.  If  they 
grapple  with  death,  there  they  shall  have  everlasting  life.  And, 
to  sum  up  all  in  one  word,  “  He  that  overcometh,  shall  inherit  all 
things,”  Rev.  xxi.  7.  He  shall  have  peace  and  plenty,  profit, 
and  pleasure,  every  thing  desirable ;  full  satisfaction  to  his  most 
enlarged  desires.  Let  the  expectants  of  heaven,  then,  lift  up 
their  heads  with  joy;  let  them  gird  up  their  loins,  and  so  run 
as  they  may  obtain;  trampling  on  every  thing  that  may  hinder 
them  in  the  way  to  the  kingdom.  Let  them  never  account  any 
duty  too  hard,  nor  any  cross  too  heavy,  nor  any  pains  too 
much,  so  they  may  attain  the  crown  of  glory. 

Lastly ,  Let  those  who  have  no  right  to  the  kingdom  of 
heaven,  be  stirred  up  to  seek  it  with  all  diligence.  Now  is  the 
ime,  wherein  the  children  of  wrath  may  become  heirs  of  glory ; 
when  the  way  to  everlasting  happiness  is  opened,  it  is  no  time 
to  sit  still  and  loiter.  Raise  up  your  hearts  towards  the  glory 
that  is  to  be  revealed :  and  be  not  always  in  search  of  rest  in 


OF  HELL. 


345 


this  perishing  earth.  What  can  all  your  worldly  enjoyments 
avail  you,  while  you  have  no  solid  ground  to  expect  heaven 
after  this  life  is  gone  ?  The  riches  and  honours,  profits  and 
pleasures,  that  must  be  buried  with  us,  and  cannot  accompany 
us  into  another  world,  are  but  a  wretched  portion,  and  will  leave 
men  comfortless  at  length.  Ah !  why  are  men  so  fond  in  their 
lifetime,  to  receive  their  good  things !  Why  are  they  not  rather 
careful  to  secure  an  interest  in  the  kingdom  of  heaven,  which 
would  never  be  taken  from  them,  but  afford  them  a  portion  to 
make  them  happy  through  the  ages  of  eternity  !  If  you  desire 
honour,  there  you  may  have  the  highest  honour,  which  will 
last  when  the  world’s  honours  are  laid  in  the  dust;  if  riches, 
heaven  will  yield  you  a  treasure;  and,  there  are  pleasures  for 
evermore.  O !  be  not  despisers  of  the  pleasant  land,  neither 
judge  yourselves  unworthy  of  eternal  life;  but  marry  the  heir, 
and  heaven  shall  be  your  dowry;  close  with  Christ,  as  he  is 
offered  to  you  in  the  gospel,  and  you  shall  inherit  all  things. 
Walk  in  the  way  of  holiness,  and  it  will  lead  you  to  the  king¬ 
dom.  Fight  against  sin  and  Satan,  and  you  shall  receive  the 
crown.  Forsake  the  world,  and  the  doors  of  heaven  will  be 
opened  to  receive  you. 


HEAD  VI. 

OF  HELL. 


Then  shall  he  say  also  unto  them  on  the  left  hand,  Depart  from  'me  ye 
cursed,  into  everlasting  fire,  prepared  for  the  devil  and  his  angels. — 
Matt.  xxv.  41. 

Were  there  no  other  place  of  eternal  lodging  but  heaven,  I 
should  here  have  closed  my  discourse  of  man’s  eternal  state; 
but  seeing,  in  the  other  world,  there  is  a  prison  for  the  wicked, 
as  well  as  a  palace  for  the  saints,  we  must  also  inquire  into  that 
state  of  everlasting  misery;  which  the  worst  of  men  may  well 
bear  with,  without  crying,  “  Art  thou  come  to  torment  us  before 
the  time?”  since  there  is  yet  access  to  flee  from  the  wrath  to 
come;  and  all  that  can  be  said  of  it  comes  short  of  what  the 
damned  will  feel ;  for  “  who  knoweth  the  power  of  God’s 
anger?” 

The  last  thing  which  our  Lord  did,  before  he  left  the  earth, 
was,  “  He  lift  up  his  hands,  and  blessed  his  disciples,”  Luke 
xxiv.  50,  51.  But  the  last  thing  he  will  do,  before  he  leaves 


346 


EXPLICATION  OF  THE  TEXT. 


the  throne,  is  to  curse  and  condemn  his  enemies;  as  vve  learn 
from  the  text,  which  contains  the  dreadful  sentence,  wherein 
the  everlasting  misery  of  the  wicked  is  wrapped  up.  In  which 
three  things  may  be  taken  notice  of.  First ,  The  quality  of  the 
condemned,  “  ye  cursed.”  The  Judge  finds  the  curse  of  the 
law  upon  them  as  transgressors,  and  sends  them  away  with  it, 
from  his  presence,  into  hell,  there  to  be  fully  executed  upon 
them.  Secondly ,  The  punishment  which  they  are  adjudged  to; 
and  to  which  they  were  always  bound  over,  by  virtue  of  the 
curse.  And  it  is  twofold,  the  punishment  of  loss,  in  separation 
from  God  and  Christ,  “  Depart  from  me;”  and  the  punishment 
of  sense,  in  most  exquisite  and  extreme  torments,  “  Depart  from 
me  into  fire.’’  Thirdly ,  The  aggravations  of  their  torments. 
1.  They  are  ready  for  them,  they  are  not  to  expect  a  moment’s 
respite.  The  fire  is  prepared,  and  ready  to  catch  hold  of  those 
who  are  thrown  into  it.  2.  They  will  have  the  society  of  devils 
in  their  torments,  being  shut  up  with  them  in  hell.  They  must 
depart  into  the  same  fire,  prepared  for  Beelzebub  the  prince  of 
devils,  and  his  angels;  namely,  other  reprobate  angels,  who  fell 
with  him,  and  became  devils.  It  is  said  to  be  prepared  for  them ; 
because  they  sinned,  and  were  condemned  to  hell,  before  man 
sinned.  This  speaks  further  terror  to  the  damned,  that  they 
must  go  into  the  same  torments,  and  place  of  torment,  with  the 
devil  and  his  angels.  They  hearkened  to  his  temptations,  and 
they  must  partake  in  his  torments :  his  works  they  would  do, 
and  they  must  receive  the  wages,  which  is  death.  In  this  life 
they  joined  with  devils,  in  enmity  against  God  and  Christ,  and 
the  way  of  holiness;  and  in  the  other,  they  must  lodge  with 
them.  Thus  all  the  goats  shall  be  shut  up  together ;  for  that 
name  is  common  to  devils  and  wicked  men,  in  Scripture,  Lev. 
xvii.  7,  where  the  word  rendered  devils,  properly  signifies  hairy 
ones,  or  goats,  in  the  shape  of  which  creatures  devils  delighted 
much  to  appear  to  their  worshippers.  3.  The  last  aggravation 
of  their  torment  is  the  eternal  duration  thereof;  they  must  depart 
into  everlasting  fire.  This  is  what  puts  the  top  stone  upon 
their  misery,  namely,  that  it  shall  never  have  an  end. 

Doctrine.  The  wicked  shall  be  shut  up  under  the  curse  of  God, 
in  everlasting  misery  with  the  devils  in  hell. 

After  having  proved,  that  there  shall  be  a  resurrection  of  the 
body,  and  a  general  judgment,  I  think  it  not  needful  to  insist  on 
proving  the  truth  of  future  punishments.  The  same  conscience 
which  there  is  in  men  of  a  future  judgment,  bears  witness  also 
of  the  truth  of  future  punishments.  (And  that  the  punishment 
of  the  damned  shall  not  be  annihilation,  or  a  reducing  them  to 
nothing,  will  be  clear  in  the  progress  of  our  discourse.)  In 
treating  of  this  awful  subject,  I  shall  inquire  into  these  four 
things  :  I.  The  curse  under  which  the  damned  shall  be  shut  up. 


THE  CURSE  UNDER  WHICH  THE  DAMNED  ARE  SHUT  UP. 


II.  Their  misery  under  that  curse.  III.  Their  society  with 
devils  in  this  miserable  state.  IV.  The  eternity  of  the  whole. 

I.  As  to  the  curse  under  which  the  damned  shall  be  shut  up 
in  hell ;  it  is  the  terrible  sentence  of  the  law,  by  which  they  are 
bound  over  to  the  wrrath  of  God,  as  transgressors.  This  curse 
does  not  first  seize  them  when  standing  before  the  tribunal  to 
receive  their  sentence;  but  they  were  born  under  it,  they  led 
their  lives  under  it  in  this  world,  they  died  under  it,  rose  with 
it  out  of  their  graves  ;  and  the  Judge  finding  it  upon  them,  sends 
them  away  with  it  into  the  pit,  where  it  shall  lie  on  them 
through  all  the  ages  of  eternity.  By  nature  all  men  are  under 
the  curse ;  but  it  is  removed  from  the  elect,  by  virtue  of  their 
union  with  Christ.  It  abides  on  the  rest  of  sinful  mankind,  and 
by  it  they  are  devoted  to  destruction,  separated  to  evil,  as  one 
may  describe  the  curse  from  Dent.  xxix.  21,  “  And  the  Lord 
shall  separate  him  unto  evil.”  Thus  shall  the  damned  for  ever 
be  persons  devoted  to  destruction ;  separate  and  set  apart  from  the 
rest  of  mankind,  unto  evil,  as  vessels  of  wrath,  set  up  as  marks 
for  the  arrows  of  Divine  wrath ;  and  made  the  common  receptacle 
and  sink  of  vengeance. 

This  curse  has  its  first  fruits  on  earth,  which  are  a  pledge  of 
the  whole  lump  that  is  to  follow.  Hence  it  is,  that  as  temporal 
and  eternal  benefits  are  bound  up  together,  under  the  same  ex¬ 
pressions,  in  the  promise  to  the  Lord’s  people,  as,  Isa.  xxxv. 
10,  “  And  the  ransomed  of  the  Lord  shall  return,  and  come  to 
Zion,”  &c.  relating  both  to  the  return  from  Babylon,  and  to  the 
saints  going  to  their  eternal  rest  in  heaven  ;  even  so,  temporal 
and  eternal  miseries,  on  the  enemies  of  God,  are  sometimes  in¬ 
cluded  under  one  and  the  same  expression  in  the  threatening, 
as  Isa.  xxx.  33,  “  For  Tophet  is  ordained  of  old  ;  yea,  for  the 
king  it  is  prepared;  he  hath  made  it  deep  and  large:  the  pile 
thereof  is  fire  and  much  wood, -the  breath  of  the  Lord,  like  a 
stream  of  brimstone,  doth  kindle  it:”  which  relates  both  to  the 
temporal  and  eternal  destruction  of  the  Assyrians,  who  fell  by 
the  hand  of  the  angel  before  Jerusalem.  See  also  Isa.  lxvi.  24. 
What  is  that  judicial  blindness  to  which  many  are  given  up, 
“  whom  the  god  of  this  world  hath  blinded,”  2  Cor.  iv.  4,  but 
the  first  fruits  of  hell  and  of  the  curse?  their  sun  is  going  down 
at  noon-day;  their  darkness  increasing,  as  if  it  would  not  stop 
till  it  issue  in  utter  darkness.  Many  a  lash  in  the  dark  does  con¬ 
science  give  the  wicked,  which  the  world  does  not  hear  of:  and 
what  is  that  but  the  never-dying  worm  already  begun  to  gnaw 
them  ?  And  there  is  not  one  of  these  but  they  may  call  it  Jo¬ 
seph,  for  “  the  Lord  shall  add  another  ;”  or  rather  Gad,  for  “  a 
troop  cometh.”  These  drops  of  wrath  are  terrible  forebodings 
of  the  full  shower  which  is  to  follow.  Sometimes  they  are  given 
up  to  their  vile  affections,  that  they  have  no  more  command  over 


348  THE  CURSE  UNDER  WHICH  THE  DAMNED  ARE  SHUT  UP. 

them,  Rom.  i.  26.  So  their  lusts  grow  up  more  and  more 
towards  perfection,  if  I  may  so  speak. 

As  in  heaven  grace  comes  to  its  perfection,  so  in  hell  sin  ar¬ 
rives  at  its  highest  pitch  ;  and  as  sin  is  thus  advancing  upon  the 
man,  he  is  the  nearer  and  liker  to  hell.  There  are  three  things 
that  have  a  fearful  aspect  here.  First ,  When  every  thing  that 
might  do  good  to  men’s  souls,  is  blasted  to  them  ;  so  that  their 
blessings  are  cursed,  Mai.  ii.  2,  sermons,  prayers,  admonitions, 
and  reproofs,  which  are  powerful  towards  others,  are  quite  inef¬ 
ficacious  to  them.  Secondly,  When  men  go  on  in  sinning  still, 
in  the  face  of  plain  rebukes  from  the  Lord,  in  ordinances  and 
providences;  God  meets  them  with  rods  in  the  way  of  their  sin, 
as  it  were  striking  them  back  ;  yet  they  rush  forward.  What 
can  be  more  like  hell,  where  the  Lord  is  always  smiting,  and 
the  damned  always  sinning  against  him?  Lastly ,  When  every 
thing  in  one’s  lot  is  turned  into  fuel  to  one’s  lusts.  Thus,  ad¬ 
versity  and  prosperity,  poverty  and  wealth,  the  want  of  ordi¬ 
nances,  and  the  enjoyment  of  them,  do  all  but  nourish  the  cor¬ 
ruptions  of  many.  Their  vicious  stomachs  corrupt  whatever 
they  receive,  and  all  does  but  increase  noxious  humours. 

But  the  full  harvest  follows,  in  that  misery  which  they  shall 
for  ever  lie  under  in  hell;  that  wrath  which,  by  virtue  of  the 
curse,  shall  come  upon  them  to  the  uttermost;  which  is  the 
curse  fully  executed.  This  black  cloud  opens  upon  them,  and 
the  terrible  thunder-bolt  strikes  them,  by  that  dreadful  voice  from 
the  throne,  “  Depart  from  me,  ye  cursed,”  &c.  Which  will 
give  the  whole  wicked  world  a  dismal  view  of  what  is  in  the 
bosom  of  the  curse.  It  is,  1.  A  voice  of  extreme  indignation 
and  wrath,  a  furious  rebuke  from  the  lion  of  the  tribe  of  Judah. 
His  looks  will  be  most  terrible  to  them ;  his  eyes  will  cast 
flames  of  fire  on  them ;  and  his  words  will  pierce  their  hearts, 
like  envenomed  arrows.  When  he  will  thus  speak  them  out  of 
his  presence  for  ever,  and  by  his  word  chase  them  away  from 
before  the  throne,  they  will  see  how  keenly  wrath  burns  in  his 
heart  against  them  for  their  sins.  2.  It  is  a  voice  of  extreme 
disdain  and  contempt  from  the  Lord.  Time  was  when  they 
were  pitied,  admonished  to  pity  themselves,  and  to  be  the 
Lord’s;  yet  they  despised  him,  they  would  none  of  him:  but 
now  they  shall  be  buried  out  of  his  sight,  under  everlasting  con¬ 
tempt.  3.  It  is  a  voice  of  extreme  hatred.  Hereby  the  Lord 
shuts  them  out  of  his  bowels  of  love  and  mercy.  “  Depart,  ye 
cursed;”  q.  d.  I  cannot  endure  to  look  at  you;  there  is  notone 
purpose  of  good  to  you  in  mine  heart;  nor  shall  you  ever  hear 
one  word  more  of  hope  from  me.  Lastly ,  It  is  a  voice  of 
eternal  rejection  from  the  Lord.  He  commands  them  to  be 
gone,  and  so  casts  them  off  for  ever.  Thus  the  doors  of  heaven 
are  shut  against  them;  the  gulf  is  fixed  between  them  and  it, 


THE  MISERY  OF  THE  DAMNED  IN  HELL. 


349 


and  they  are  driven  to  the  pit.  Now  were  they  to  cry  with  all 
possible  earnestness,  “  Lord,  Lord,  open  to  us;”  they  will  hear 
nothing,  but,  “  Depart,  depart,  ye  cursed.”  Thus  shall  the 
damned  be  shut  up  under  the  curse. 

Use.  First ,  Let  all  those  who,  being  yet  in  their  natural 
state,  are  under  the  curse,  consider  this,  and  flee  to  Jesus  Christ 
in  time,  that  they  may  be  delivered  from  it.  How  can  you 
sleep  in  that  state,  being  wrapped  up  in  the  curse!  Jesus  Christ 
is  now  saying  unto  you,  “  Come,  ye  cursed,  I  will  take  the 
curse  off  from  you,  and  give  you  the  blessing.”  The  waters 
of  the  sanctuary  are  now  running,  to  heal  the  cursed  ground ; 
take  heed  to  improve  them  for  that  end  to  your  own  souls,  and 
fear  it  as  hell,  to  get  no  spiritual  advantage  thereby.  Remem¬ 
ber  that  “  the  miry  places,”  which  are  neither  sea  nor  dry  land, 
a  fit  emblem  of  hypocrites,  “  and  the  marshes,”  that  neither 
breed  fishes,  nor  bear  trees,  but  the  waters  of  the  sanctuary 
leave  them,  as  they  find  them,  in  their  barrenness,  “  shall  not 
be  healed;”  seeing  they  spurn  the  only  remedy;  “they  shall 
be  given  to  salt,”  left  under  eternal  barrenness,  set  up  for  the 
monuments  of  the  wrath  of  God,  and  concluded  for  ever  under 
the  curse,  Ezek.  xlvii.  11.  Secondly ,  Let  all  cursers  consider 
this,  whose  mouths  are  filled  with  cursing  themselves  and  others. 
He  who  “clothes  himself  with  cursing,”  shall  find  the  curse 
“  come  into  his  bowels  like  water,  and  like  oil  into  his  bones,” 
Psal.  cix.  18,  if  the  Lord  prevent  it  not.  He  shall  get  all  his 
imprecations  against  himself  fully  answered,  in  the  day  wherein 
he  stands  before  the  tribunal  of  God;  and  shall  find  the  killing 
weight  of  the  curse  of  God,  which  he  now  makes  light  of. 

II.  I  proceed  to  speak  of  the  misery  of  the  damned,  under 
that  curse;  a  misery  which  the  tongues  of  men  and  angels  can¬ 
not  sufficiently  express.  God  always  acts  like  himself:  no 
favours  can  be  compared  to  his,  and  his  wrath  and  terrors  are 
without  a  parallel.  As  the  saints  in  heaven  are  advanced  to  the 
highest  pitch  of  happiness,  so  the  damned  in  hell  arrive  at  the 
height  of  misery.  'I' wo  things  here  I  shall  soberly  inquire  into, 
the  punishment  of  loss,  and  the  punishment  of  sense,  in  hell. 
But  since  these  also  are  such  things  as  eye  has  not  seen,  nor 
ear  heard,  we  must,  as  geographers  do,  leave  a  large  void  for 
the  unknown  land,  which  the  day  will  discover. 

First,  The  punishment  of  loss  which  the  damned  shall  un¬ 
dergo,  is  separation  from  the  Lord,  as  we  learn  from  the  text, 
“  Depart  from  me,  ye  cursed.”  'This  will  be  a  stone  upon  their' 
graves’  mouth,  as  “the  talent  of  lead,”  Zech.  v.  7,  8,  that  will 
hold  them  down  for  ever.  They  shall  be  eternally  separated 
from  God  and  Christ.  Christ  is  the  way  to  the  Father  :  but 
the  way,  as  to  them,  shall  be  everlastingly  blocked  up,  the 
bridge  shall  be  drawn,  and  the  great  gulf  fixed  ;  so  shall  they 

23 


350 


THE  PUNISHMENT  OF  LOSS  IN  HELL. 


be  shut  up  in  a  state  of  eternal  separation  from  God  the  Father, 
Son,  and  Holy  Ghost.  They  will  be  locally  separated  from  the 
man  Christ,  and  shall  never  come  into  the  seat  of  the  Blessed, 
where  he  appears  in  his  glory,  but  be  cast  out  into  outer  dark¬ 
ness,  Matt.  xxii.  13.  They  cannot  indeed  be  locally  separated 
from  God,  they  cannot  be  in  a  place  where  he  is  not ;  since  he 
is  and  will  be  present  every  where :  “  If  I  make  my  bed  in 
hell,”  says  the  Psalmist,  “  behold  thou  art  there,”  Psal.  cxxxix. 
8.  But  they  shall  be  miserable  beyond  expression,  in  a  rela¬ 
tive  separation  from  God.  Though  he  will  be  present  in  the 
very  centre  of  their  souls,  if  I  may  so  express  it,  while  they  are 
wrapped  up  in  fiery  flames,  in  utter  darkness  ;  it  shall  only  be 
to  feed  them  with  the  vinegar  of  his  wrath,  and  to  punish  them 
with  the  emanations  of  his  revenging  justice  ;  they  shall  never 
more  taste  of  his  goodness  and  bounty,  nor  have  the  least  glimpse 
of  hope  from  him.  They  will  see  his  heart  to  be  absolutely 
alienated  from  them,  and  that  it  cannot  be  towards  them  ;  that 
they  are  the  party  against  whom  the  Lord  will  have  indignation 
for  ever.  They  shall  be  deprived  of  the  glorious  presence  and 
enjoyment  of  God  ;  they  shall  have  no  part  in  the  beatific  vision ; 
nor  see  any  thing  in  God  towards  them,  but  one  wave  of  wrath 
rolling  at  the  back  of  another.  This  will  bring  upon  them  over¬ 
whelming  floods  of  sorrow  for  evermore.  They  shall  never 
taste  of  the  rivers  of  pleasures  which  the  saints  in  heaven  enjoy  ; 
but  shall  have  an  everlasting  winter,  and  a  perpetual  night,  be¬ 
cause  the  Sun  of  righteousness  has  departed  from  them,  and  so 
they  are  left  in  utter  darkness.  So  great  as  heaven’s  happiness 
is,  so  great  will  their  loss  be  ;  for  they  can  have  no  enjoyment 
of  it  for  ever. 

This  separation  of  the  wicked  from  God  will  be,  1.  An  in¬ 
voluntary  separation.  Now  they  depart  from  him,  they  will 
not  come  to  him,  though  they  are  called,  intreated,  and  besought 
to  come :  but  then  they  shall  be  driven  away  from  him,  when 
they  would  gladly  abide  with  him.  Although  the  question, 
“  What  is  thy  beloved  more  than  another  beloved?”  is  frequent 
now  amongst  the  despisers  of  the  gospel,  there  will  be  no  such 
question  among  all  the  damned  crew  ;  for  then  they  will  see 
that  man's  happiness  is  only  to  be  found  in  the  enjoyment  of 
God,  and  that  the  loss  of  him  is  a  loss  that  can  never  be  bal¬ 
anced.  2.  It  will  be  a  total  and  utter  separation.  Though  the 
wicked  are,  in  this  life,  separated  from  God,  yet  there  is  a  kind 
of  intercourse  betwixt  them :  he  gives  them  many  good  gifts, 
and  they  give  him,  at  least  some  good  words  ;  so  that  the  peace 
is  not  altogether  hopeless.  But  then  shall  there  be  a  total  sepa- 
jation,  the  damned  being  cast  into  utter  darkness,  where  there 
will  not  be  the  least  gleam  of  light  or  favour  from  the  Lord ; 
which  will  put  an  end  unto  all  their  fair  words  to  him.  Lastly , 


THE  PUNISHMENT  OF  LOSS  IN  HELL. 


351 


It  shall  be  a  final  separation ;  they  will  part  with  him,  never 
more  to  meet,  being  shut  up  under  everlasting  horror  and  des¬ 
pair.  The  match  between  Jesus  Christ,  and  unbelievers, 
which  has  so  often  been  carried  forward,  and  put  back  again, 
shall  then  be  broken  up  for  ever ;  and  never  shall  one  message 
of  favour  or  good  will  go  betwixt  the  parties  any  more. 

This  punishment  of  loss,  in  a  total  and  final  separation  from 
God,  is  a  misery  beyond  Avhat,  mortals  can  conceive,  and  which 
the  dreadful  experience  of  the  damned  can  only  sufficiently  un¬ 
fold.  But  that  we  may  have  some  conception  of  the  horror  of 
it,  let  these  following  things  be  considered. 

1 First,  God  is  the  chief  good;  therefore,  to  be  separated  from 
him,  must  be  the  chief  evil.  Our  native  country,  our  relations, 
and  our  life,  are  good ;  and  therefore  to  be  deprived  of  them  we 
reckon  a  great  evil;  and  the  better  any  thing  is,  so  much  the 
greater  evil  is  the  loss  of  it.  Wherefore,  God  being  the  chief 
good,  and  no  good  comparable  to  him,  there  can  be  no  loss  so 
great  as  the  loss  of  God.  The  full  enjoyment  of  him  is  the 
highest  pinnacle  of  happiness  the  creature  is  capable  of  arriving 
at:  to  be  fully  and  finally  separated  from  him,  must  then  be  the 
lowest  step  of  misery  which  the  rational  creature  can  be  re¬ 
duced  to.  To  be  cast  off  by  men,  by  good  men,  is  heavy: 
what  must  it  then  be,  to  be  rejected  of  God,  of  goodness  itself! 

Secondly ,  God  is  the  fountain  of  all  goodness,  from  which 
all  goodness  flows  unto  the  creatures,  and  by  which  it  is  con¬ 
tinued  in  them,  and  to  them.  Whatever  goodness  or  perfec¬ 
tion,  natural  as  well  as  moral,  is  in  any  creature,  it  is  from, 
God,  and  depends  upon  him,  as  the  light  is  from,  and  depends 
on,  the  sun;  for  every  created  being,  as  such,  is  a  dependent 
one.  Wherefore  a  total  separation  from  God,  wherein  all  com¬ 
fortable  communication  between  God  and  a  rational  creature  is 
absolutely  blocked  up,  must  of  necessity  bring  along  with  it  a 
total  eclipse  of  all  light  of  comfort  and  ease  whatever.  If  there 
is  but  one  window,  or  open  place,  in  a  house,  and  that  be  quite 
shut  up,  it  is  evident  there  can  be  nothing  but  darkness  in  that 
house.  Our  Lord  tells  us,  Matt.  xix.  17,  “There  is  none  good 
but  one,  that  is  God.”  Nothing  good  or  comfortable  is  origi¬ 
nally  from  the  creature:  whatever  good  or  comfortable  thing 
one  finds  in  one’s  self,  as  health  of  body,  peace  of  mind;  what¬ 
ever  sweetness,  rest,  pleasure,  or  delight,  one  finds  in  other 
creatures,  as  in  meat,  drink,  arts  and  sciences;  all  these  are  but 
some  faint  rays  of  Divine  perfections,  communicated  from  God 
unto  the  creature,  and  depending  on  a  constant  influence  from 
him,  for  their  conservation,  which  failing,  they  would  imme¬ 
diately  be  gone ;  for  it  is  impossible  that  any  created  thing  can 
be  to  us  more  or  better,  than  what  God  makes  it  to  be.  All  the 
rivulets  of  comfort  we  drink  of,  within  or  without  ourselves, . 


352 


THE  PUNISHMENT  OF  LOSS  IN  HELL. 


come  from  God  as  their  spring  head;  the  course  of  which 
toward  us  being  stopped,  of  necessity  they  must  all  dry  up. 
So  that  when  God  goes,  all  that  is  good  and  comfortable  goes 
with  him,  all  ease  and  quiet  of  body  and  mind,  Hos.  ix.  12, 
“Woe,  also  to  them,  when  I  depart  from  them.”  When  the 
wicked  are  totally  and  finally  separated  from  him,  all  that  is 
comfortable  in  them,  or  about  them,  returns  to  its  fountain;  as 
the  light  goes  away  with  the  sun,  and  darkness  succeeds  in  the 
room  thereof.  Thus,  in  their  separation  from  God,  all  peace 
is  removed  far  away  from  them,  and  pain  of  body,  and  anguish 
of  soul  succeed  to  it:  all  joy  goes,  and  unmixed  sorrow  settles 
in  them:  all  quiet  and  rest  separate  from  them,  and  they  are 
filled  with  horror  and  rage:  hope  flies  away,  and  despair  seizes 
them:  common  operations  of  the  Spirit,  which  now  restrain 
them,  are  withdrawn  for  ever,  and  sin  comes  to  its  utmost 
height.  Thus  we  have  a  dismal  view  of  the  horrible  spectacle 
of  sin  and  misery,  which  a  creature  proves,  when  totally  sepa¬ 
rated  from  God,  and  left  to  itself;  and  we  may  see  this  separa¬ 
tion  to  be  the  very  hell  of  hell. 

Being  separated  from  God,  they  are  deprived  of  all  good. 
The  good  things  which  they  set  their  hearts  upon  in  this  world, 
are  beyond  their  reach  there.  The  covetous  man  cannot  enjoy 
his  wealth  there,  nor  the  ambitious  man  his  honours,  nor  the 
sensual  man  his  pleasures,  no  not  a  drop  of  water  to  cool  his 
tongue,  Luke  xvi.  24, 25.  No  meat  or  drink  there  to  strengthen 
the  faint ;  no  sleep  to  refresh  the  weary  ;  and  no  music,  nor  plea¬ 
sant  company,  to  comfort  and  cheer  up  the  sorrowful.  And 
as  for  these  good  things  they  despised  in  the  world,  they 
shall  never  more  hear  of  them,  nor  see  them.  No  offers  of 
Christ  there,  no  pardons,  no  peace;  no  wells  of  salvation  in  the 
pit  of  destruction.  In  one  word,  they  shall  be  deprived  of 
whatever  might  comfort  them,  being  totally  and  finally  separat¬ 
ed  from  God,  the  fountain  of  all  goodness  and  comfort. 

Thirdly ,  Man  naturally  desires  to  be  happy,  being  conscious 
to  himself  that  he  is  not  self-sufficient;  he  has  ever  a  desire  of 
something,  without  himself,  to  make  him  happy ;  and  the  soul 
being,  by  its  natural  make  and  constitution,  capable  of  enjoying 
God,  and  nothing  else  being  commensurable  to  its  desires,  it 
can  never  have  true  and  solid  rest,  till  it  rest  in  the  enjoyment 
of  God.  This  desire  of  happiness  the  rational  creature  can 
never  lay  aside,  no,  not  in  hell.  Now,  while  the  wicked  are  on 
earth,  they  seek  their  satisfaction  in  the  creature;  and  when  one 
fails,  they  go  to  another:  thus  they  spend  their  time  in  the 
world,  deceiving  their  own  souls  with  vain  hopes.  But,  in  the 
other  world,  all  comfort  in  the  creatures  failing,  and  the  shadows 
which  they  are  now  pursuing  vanished  in  a  moment,  they  shall 
be  totally  and  finally  separated  from  God,  and  see  they  have 


THE  PUNISHMENT  OF  LOSS  IN  HELL.  353 

thus  lost  him.  So  the  floors  of  earth  and  heaven  both  are  shut 
against  them  at  once.  This  will  create  them  unspeakable  an¬ 
guish,  while  they  shall  live  under  an  eternal  gnawing  hunger 
after  happiness,  which  they  certainly  know  shall  never  be  in  the 
least  measure  satisfied,  all  doors  being  closed  on  them.  Who 
then  can  imagine  how  this  separation  from  God  shall  cut  the 
damned  to  the  heart!  how  they  will  roar  and  rage  under  it! 
and  how  it  will  sting  them  and  gnaw  them  through  the  ages  of 
eternity  ! 

Fourthly ,  The  damned  shall  know  that  some  are  perfectly 
happy,  in  the  enjoyment  of  that  God  from  whom  they  them¬ 
selves  are  separated:  and  this  will  aggravate  the  sense  of  their 
loss,  that  they  can  never  have  any  share  with  those  happy  ones. 
Being  separated  from  God,  they  are  separated  from  the  society 
of  the  glorified  saints  and  angels.  They  may  see  Abraham  afar 
off,  and  Lazarus  in  his  bosom,  Luke  xvi.  23,  but  can  never 
come  into  their  company;  being,  as  unclean  lepers,  thrust  out 
without  the  camp,  and  excommunicated  from  the  presence  of 
the  Lord,  and  of  all  his  holy  ones.  It  is  the  opinion  of  some, 
that  every  person  in  heaven  or  hell  shall  hear  and  see  all  that 
passes  in  either  state.  Whatever  is  to  be  said  of  this,  we  have 
ground  from  the  word  to  conclude,  that  the  damned  shall  have 
a  very  exquisite  knowledge  of  the  happiness  of  the  saints  in 
heaven ;  for  what  else  can  be  meant  by  the  rich  man  in  hell 
seeing  Lazarus  in  Abraham’s  bosom?  One  thing  is  plain,  in 
this  case,  that  their  own  torments  will  give  them  such  notions 
of  the  happiness  of  the  saints,  as  a  sick  man  has  of  health,  or  a 
prisoner  has  of  liberty.  And  as  they  cannot  fail  of  reflecting  on 
the  happiness  of  those  in  heaven,  without  any  hope  of  attaining 
to  contentment  with  their  own  lot,  so  every  thought  of  that  hap¬ 
piness  will  aggravate  their  loss.  It  would  be  a  mighty  torment 
to  a  hungry  man  to  see  others  liberally  feasting,  while  he  is  so 
chained  up,  as  not  to  have  one  crumb  to  stay  his  gnawing  appe¬ 
tite.  To  bring  music  and  dancing  before  a  man  labouring  under 
extreme  pains,  would  but  increase  his  anguish :  how  then  wilt 
the  songs  of  the  blessed,  in  their  enjoyment  of  God,  make  the 
damned  roar  under  their  separation  from  him ! 

Fifthly ,  They  will  remember  that  time  was  when  they  might 
have  been  made  partakers  of  the  blessed  company  of  the  saints, 
in  their  enjoyment  of  God:  and  this  will  aggravate  their  sense 
of  the  loss.  All  may  remember  that  there  was  once  a  possibi¬ 
lity  of  it;  that  they  were  once  in  the  world,  in  some  corners  of 
which  the  way  of  salvation  was  laid  open  to  men’s  view  ;  and 
may  wish  they  had  gone  round  the  world,  till  they  had  found 
it  out.  Despisers  of  the  gospel  will  remember,  with  bitterness, 
that  Jesus  Christ,  with  all  his  benefits,  was  offered  to  them; 
that  they  were  exhorted,  intreated,  and  pressed  to  accept,  but 


354  THE  PUNISHMENT  OF  LOSS  IN  HELL. 

would  not;  and  that  they  were  warned  of  the  misery  they  feel, 
and  exhorted  to  flee  from  the  wrath  to  come,  but  they  would 
not  hearken.  The  gospel  offer  slighted  will  make  a  hot  hell, 
and  the  loss  of  an  offered  heaven  will  be  a  sinking  weight  on 
the  spirits  of  unbelievers  in  the  pit.  Some  will  remember  that 
there  was  a  probability  of  their  being  eternally  happy;  that 
once  they  seemed  to  stand  fair  for  it,  and  were  not  far  from  the 
kingdom  of  God;  that  they  had  once  almost  consented  to  the 
blessed  bargain,  the  pen  was  in  their  hand,  as  it  were,  to  sign 
the  marriage  contract  between  Christ  and  their  souls ;  but  un¬ 
happily  they  dropped  it,  and  turned  back  from  the  Lord  to  their 
lusts  again.  Others  will  remember,  that  they  thought  them¬ 
selves  sure  of  heaven,  but,  being  blinded  with  pride  and  self 
conceit,  they  were  above  ordinances,  and  beyond  instruction, 
and  would  not  examine  their  state,  which  was  their  ruin:  but 
then  they  will  in  vain  wish  that  they  had  reputed  themselves 
the  worst  of  the  congregation  in  which  they  lived,  and  curse 
the  fond  conceit  they  had  of  themselves,  and  that  others  had  of 
them  too.  Thus  it  will  sting  the  damned,  that  they  might  have 
escaped  this  loss. 

Lastly ,  They  will  see  the  loss  to  be  irrecoverable;  that  they 
must  eternally  lie  under  it,  never,  never  to  be  repaired.  Might 
the  damned,  after  millions  of  ages  in  hell,  regain  what  they  have 
lost,  it  would  be  some  ground  of  hope ;  but  the  prize  is  gone, 
and  never  can  be  recovered.  There  are  two  things  which  will 
pierce  them  to  the  heart:  1.  That  they  never  knew  the  worth 
of  it,  till  it  was  irrecoverably  lost.  Should  a  man  give  away  an 
earthen  pot  full  of  gold  for  a  trifle,  not  knowing  what  was  in  it 
till  it  were  quite  gone  from  him,  and  past  recovery,  how  would 
this  foolish  action  gall  him,  upon  the  discovery  of  the  riches  in  • 
it !  Such  a  one’s  case  may  be  a  faint  resemblance  of  the  case 
of  despisers  of  the  gospel,  when  in  hell  they  lift  up  their  eyes, 
and  behold  that,  to  their  torment,  which  they  will  not  see  now, 
to  their  salvation.  2.  That  they  have  lost  it  for  dross  and  dung; 
sold  their  part  of  heaven,  and  not  enriched  themselves  with  the 
price.  They  have  lost  heaven  for  earthly  profits  and  pleasures, 
and  now  both  are  gone  together  from  them.  The  drunkard’s 
cups  are  gone,  the  covetous  man’s  gain,  the  voluptuous  man’s 
carnal  delights,  and  the  sluggard’s  ease  ;  nothing  is  left  to  com¬ 
fort  them  now.  The  happiness  they  lost  remains  indeed,  but 
they  can  have  no  part  in  it  for  ever. 

Use.  Sinners,  be  persuaded  to  come  to  God  through  Jesus 
Christ,  uniting  with  him  through  the  Mediator;  that  you  may 
be  preserved  from  this  fearful  separation  from  him.  O  be  afraid 
to  live  in  a  state  of  separation  from  God,  lest  that  which  you 
now  make  your  choice,  become  your  eternal  punishment  here¬ 
after.  Do  not  reject  communion  with  God,  cast  not  off  the 


THE  PUNISHMENT  OF  SENSE  IN  HELL. 


355 


communion  of  saints  ;  for  it  will  be  the  misery  of  the  damned 
to  be  driven  out  from  that  communion.  Cease  to  build  up  the 
wall  of  separation  between  God  and  you,  by  continuing  in  your 
sinful  courses ;  repent  rather  in  time,  and  so  pull  it  down ;  lest  the 
topstone  be  laid  upon  it,  and  it  stand  for  ever  between  you  and 
happiness.  Tremble  at  the  thoughts  of  rejection  and  separation 
from  God.  By  whoever  men  are  rejected  upon  earth,  they  ordi¬ 
narily  find  some  pity;  but,  if  you  be  thus  separated  from  God, 
you  will  find  all  doors  shut  against  you.  You  will  find  no  pity 
from  any  in  heaven;  neither  saints  nor  angels  will  pity  them 
whom  God  has  utterly  cast  off :  none  will  pity  you  in  hell, 
where  there  is  no  love  but  loathing;  all  being  loathed  of  God, 
loathing  him,  and  loathing  one  another.  This  is  a  day  of  losses 
and  fears.  I  show  you  a  loss  you  would  do  well  to  fear  in  time ; 
be  afraid  lest  you  lose  God;  if  you  do,  eternity  will  be  spent  in 
roaring  out  lamentations  for  this  loss.  O  horrid  stupidity!  men 
are  in  a  mighty  care  and  concern  to  prevent  worldly  losses:  but 
they  are  in  hazard  of  losing  the  enjoyment  of  God  for  ever  and 
ever;  in  hazard  of  losing  heaven,  the  communion  of  the  blessed, 
and  all  good  things  for  soul  and  body  in  another  world  ;  yet  as 
careless  in  that  matter,  as  if  they  were  incapable  of  thought.  O 
compare  this  day  with  the  day  our  text  aims  at.  To-day  heaven 
is  opened  for  them  who  hitherto  have  rejected  Christ;  and  yet 
there  is  room,  if  they  will  come  :  but  that  day  the  doors  shall  be 
shut.  Now  Christ  is  saying  unto  you,  “Come:”  then  he  will 
say,  “Depart;”  seeing  you  would  not  come  when  you  were 
bidden.  Now  pity  is  shown;  the  Lord  pities  you,  his  servants 
pity  you,  and  tell  you  that  the  pit  is  before  you,  and  cry  to 
you,  that  you  do  yourselves  no  harm:  but  then  shall  you  have 
no  pity  from  God  or  man. 

Secondly ,  The  damned  shall  be  punished  in  hell  with  the 
punishment  of  sense ;  they  must  depart  from  God  into  everlast¬ 
ing  fire.  I  am  not  disposed  to  dispute  what  kind  of  fire  it  is 
which  they  shall  depart  into,  and  be  tormented  by  for  ever, 
whether  a  material  fire  or  not:  experience  will  more  than 
satisfy  the  curiosity  of  those  who  are  disposed  rather  to  dispute 
about  it,  than  to  seek  how  to  escape  it.  Neither  will  I  meddle 
with  that  question,  Where  it  is  ?  It  is  enough,  that  the  worm 
which  never  dies,  and  the  fire  that  is  never  quenched,  will  be 
found  somewhere  by  impenitent  sinners.  But,  1.  I  shall  prove 
that,  whatever  kind  of  fire  it  is,  it  is  more  vehement  and  terrible 
than  any  fire  we  on  earth  are  acquainted  with.  2.  I  shall 
speak  of  some  properties  of  these  fiery  torments. 

As  to  the  first  of  these ;  burning  is  the  most  terrible  punish¬ 
ment,  and  brings  the  most  exquisite  pain  and  torment  with  it. 
By  what  reward  could  a  man  be  induced  to  hold  only  his  hand 
in  the  flame  of  a  candle  but  for  one  hour?  All  imaginable  plea- 


356 


THE  PUNISHMENT  OF  SENSE  IN  HELL. 


sures  on  earth  will  never  prevail  with  the  most  voluptuous  man, 
to  venture  to  lodge  but  one  half  hour  in  a  burning  fiery  furnace  ; 
nor  would  all  the  wealth  in  the  world  prevail  with  the  most 
covetous  to  do  it :  yet,  on  much  lower  terms  do  most  men,  in 
effect,  expose  themselves  to  everlasting  fire  in  hell,  which  is 
more  vehement  and  terrible  than  anv  fire  we  on  earth  are  ac- 
quainted  with;  as  will  appear  by  the  following  considerations. 

1.  As,  in  heaven,  grace  being  brought  to  its  perfection,  profit 
and  pleasure  also  arrive  at  their  height  there;  so  sin,  being  come 
to  its  height  in  hell,  the  evil  of  punishment  does  also  arrive  at 
its  perfection  there.  Wherefore,  as  the  joys  in  heaven  are  far 
greater  than  any  joys  which  the  saints  obtain  on  earth,  so  the 
punishments  of  hell  must  be  greater  than  any  earthly  torments 
whatever  ;  not  only  in  respect  of  the  continuance  of  them,  but 
also  in  respect  of  vehemency  and  exquisiteness. 

2.  Why  are  the  things  of  another  world  represented  to  us  in 
an  earthly  dress,  in  the  word,  but  because  the  weakness  of  our 
capacities  in  such  matters,  which  the  Lord  is  pleased  to  con¬ 
descend  unto,  requires  it ;  it  being  always  supposed,  that  the 
things  of  the  other  world  are  in  their  kind  more  perfect  than 
those  by  which  they  are  represented.  When  heaven  is  repre¬ 
sented  to  us  under  the  notion  of  a  city,  with  gates  of  pearl,  and 
the  street  of  gold;  we  expect  not  to  find  gold  and  pearls  there, 
which  are  so  mightly  prized  on  earth,  but  something  more- ex¬ 
cellent  than  the  finest  and  most  precious  things  in  the  world : 
when,  therefore,  we  hear  of  hell  fire,  it  is  necessary  we  under¬ 
stand  by  it  something  more  vehement,  piercing,  and  torment¬ 
ing,  than  any  fire  ever  seen  by  our  eyes.  And  here  it  is  worth 
considering,  that  the  torments  of  hell  are  held  forth  under  several 
other  notions  than  that  of  fire  simply :  and  the  reason  of  it  is 
plain ;  namely,  that  hereby  what  of  horror  is  wanting  in  one 
notion  of  hell,  is  supplied  by  another.  Why  is  heaven’s  hap¬ 
piness  represented  under  the  various  notions  of  “  a  treasure,  a 
paradise,  a  feast,  a  rest,”  &c.,  but  that  there  is  not  one  of  these 
things  sufficient  to  express  it?  Even  so,  hell  torments  are 
represented  under  the  notion  of  fire,  which  the  damned  are  cast 
into.  A  dreadful  representation  indeed !  yet  not  sufficient  to 
express  the  misery  of  the  state  of  sinners  in  them.  Wherefore, 
we  hear  also  of  “the  second  death,”  Rev.  xx.  6;  for  the  damn¬ 
ed  in  hell  shall  be  ever  dying  :  of  the  “  wine  press  of  the  wrath 
of  God,”  chap.  xiv.  19,  wherein  they  will  be  trodden  in  anger, 
trampled  in  the  Lord’s  fury,  Isa.  lxiii.  3 ;  pressed,  broken,  and 
bruised,  without  end:  “the  worm  that  dieth  not,”  Mark  ix.  44, 
which  shall  eternally  gnaw  them:  “ a  bottomless  pit,”  where 
they  will  be  ever  sinking,  Rev.  xx.  3.  It  is  not  simply  called 
“a  fire,”  but  “  the  lake  of  fire  and  brimstone,”  ver.  19,  “a  lake 
of  fire  burning  with  brimstone,”  chap.  xix.  20;  than  which  one 


THE  PUNISHMENT  OF  SENSE  IN  HELL. 


357 


can  imagine  nothing  more  dreadful.  Yet,  because  fire  gives 
light,  and  light,  as  Solomon  observes,  Eccles.  xi.  7,  is  sweet, 
there  is  no  light  there,  but  darkness,  utter  darkness,  Matt.  xxv. 
30.  For  they  must  have  an  everlasting  night,  since  nothing 
can  be  there  which  is  in  any  measure  comfortable  or  refreshing. 

3.  Our  fire  cannot  affect  a  spirit,  but  by  way  of  sympathy 
with  the  body  to  which  it  is  united:  but  hell  fire  will  not  only 
pierce  into  the  bodies,  but  directly  into  the  souls  of  the  damned  : 
for  it  is  “prepared  for  the  devil  and  his  angels,”  those  wicked 
spirits  whom  no  fire  on  earth  can  hurt.  Job  complains  heavily, 
under  the  chastisements  of  God’s  fatherly  hand,  saying,  “  The 
arrows  of  the  Almighty  are  within  me,  the  poison  whereof 
drinketh  up  my  spirit,”  Job  vi.  4.  But  how  will  the  spirits  of 
the  damned  be  pierced  with  the  arrows  of  revenging  justice ! 
how  will  they  be  drunk  up  with  the  poison  of  the  curse  on  these 
arrows!  how  vehement  must  that  fire  be  that  pierces  directly 
into  the  soul,  and  makes  an  everlasting  burning  in  the  spirit,  the 
most  lively  and  tender  part  of  a  man,  wherein  wounds  or  pains 
are  most  intolerable ! 

Lastly ,  The  preparation  of  this  fire  proves  the  inexpressible 
vehemency  and  dreadfulness  of  it.  The  text  calls  it,  “prepared 
fire,”  yea,  the  prepared  fire,  by  way  of  eminency.  As  the  three 
children  were  not  cast  into  an  ordinary  fire,  but  a  fire  prepared 
on  a  particular  design,  which  therefore  was  exceeding  hot,  the 
furnace  being  heated  seven  times  more  than  ordinary,  Dan.  ii. 
19 — 22;  so  the  damned  shall  find  in  hell  prepared  fire,  the  like 
to  which  was  never  prepared  by  human  art;  it  is  a  fire  of  God’s 
own  preparing,  the  product  of  infinite  wisdom,  on  a  particular 
design,  to  demonstrate  the  most  strict  and  severe  Divine  justice 
against  sin ;  which  may  sufficiently  evidence  to  us  the  inconceiva¬ 
ble  exquisiteness  thereof.  God  always  acts  in  a  peculiar  way, 
becoming  his  own  infinite  greatness,  whether  for  or  against  the 
creature :  therefore,  as  the  things  he  has  prepared  for  them  that 
love  him,  are  great  and  good  beyond  expression  or  conception, 
so  one  may  conclude,  that  the  things  he  has  prepared  against 
those  who  hate  him,  are  great  and  terrible  beyond  what  men  can 
either  say  or  think  of  them.  The  pile  of  Tophet  is  “fire,  and 
much  wood,”  the  coals  of  that  fire  are  “coals  of  juniper,”  a 
kind  of  wood  which,  set  on  fire,  burns  most  fiercely,  Psal. 
cxx.  4;  “and  the  breath  of  the  Lord,  like  a  stream  of  brim¬ 
stone,  doth  kindle  it,”  Isa.  xxx.  33.  Fire  is  more  or  less  vio¬ 
lent,  according  to  the  matter  of  it,  and  the  breath  by  which  it  is 
blown.  What  heart,  then,  can  fully  conceive  the  horror  of  coals 
of  juniper,  blown  up  with  the  breath  of  the  Lord?  Nay,  God 
himself  will  be  a  consuming  fire,  Deut.  iv.  24,  to  the  damned; 
intimately  present,  as  a  devouring  fire,  in  their  souls  and  bodies. 
It  is  a  fearful  thing  to  fall  into  a  fire,  or  to  be  shut  up  in  a  fiery 


358 


THE  PUNISHMENT  OF  SENSE  IN  HELL. 


furnace  on  earth;  but  the  terror  of  these  vanishes,  when  we  con¬ 
sider  how  fearful  it  is  to  fall  into  the  hands  of  the  living  God, 
which  is  the  lot  of  the  damned;  for  “  Who  shall  dwell  with  de¬ 
vouring  fire?  Who  shall  dwell  with  everlasting  burnings?”  Isa. 
xxxiii.  14. 

As  to  the  second  point  proposed,  namely  the  properties  of 
the  fiery  torments  in  hell : 

1.  They  will  be  universal  torments,  every  part  of  the  crea¬ 
ture  being  tormented  in  that  flame.  When  one  is  cast  into  a 
fiery  furnace,  the  fire  makes  its  way  into  the  very  bowels,  and 
leaves  no  member  untouched :  what  part,  then,  can  have  ease, 
when  the  damned  swim  in  a  lake  of  fire  burning  with  brim¬ 
stone  ?  There  will  their  bodies  be  tormented,  and  scorched  for 
ever.  And  as  they  sinned,  so  shall  they  be  tormented  in  all 
the  parts  thereof ;  that  they  shall  have  no  sound  side  to  turn 
them  to ;  for  what  soundness  or  ease  can  be  to  any  part  of  that 
body,  which  being  separated  from  God,  and  all  refreshment  from 
him,  is  still  in  the  pangs  of  the  second  death,  ever  dying,  but 
never  dead?  But  as  the  soul  was  chief  in  sinning,  it  will  be 
chief  in  suffering  too,  being  filled  brim  full  of  the  wrath  of  a  sin- 
revenging  God.  The  damned  shall  ever  be  under  the  deepest 
impressions  of  God’s  vindictive  justice  against  them  :  and  this 
fire  will  melt  their  souls  within  them  like  wax.  Who  knows 
the  power  of  that  wrath  which  had  such  an  effect  on  the  Media¬ 
tor  standing  in  the  room  of  sinners,  Psal.  xxii.  14,  “  My  heart 
is  like  wax,  it  is  melted  in  the  midst  of  my  bowels  ?”  Their 
minds  shall  be  filled  with  the  terrible  apprehensions  of  God’s 
implacable  wrath :  and  whatever  they  can  think  upon,  past, 
present,  or  to  come,  will  aggravate  their  torment  and  anguish. 
Their  will  shall  be  crossed  in  all  things  for  evermore :  as  their 
will  was  ever  contrary  to  the  will  of  God’s  precepts ;  so  God, 
in  his  dealing  with  them,  in  the  other  world,  shall  have  war  with 
them  for  ever.  What  they  would  have,  they  shall  not  in  the 
least  obtain ;  but  what  they  would  not,  shall  be  bound  upon 
them  without  remedy.  Hence,  no  pleasant  affection  shall  ever 
spring  up  in  their  hearts  any  more  :  their  love  of  complacency, 
joy,  and  delight,  in  any  object  whatever,  shall  be  plucked  up  by 
the  root ;  and  they  will  be  filled  with  hatred,  fury,  and  rage, 
against  God,  themselves,  and  their  fellow  creatures,  whether 
happy  in  heaven,  or  miserable  in  hell,  as  they  themselves  are. 
They  will  be  sunk  in  sorrow,  racked  Avith  anxiety,  filled  with 
horror,  galled  to  the  heart  Avith  fretting,  and  continually  darted 
Avith  despair ;  Avhich  Avill  make  them  weep,  gnash  their  teeth, 
and  blaspheme  for  ever.  Matt.  xxii.  13,  “Bind  him  hand  and 
foot,  and  take  him  away,  and  cast  him  into  utter  darkness ;  there 
shall  be  weeping  and  gnashing  of  teeth.”  Rev.  xvi.  21,  “And 
there  fell  upon  men  a  great  hail  out  of  heaven,  every  stone  about 


THE  PUNISHMENT  OF  SENSE  IN  HELL. 


359 


the  weight  of  a  talent:  and  men  blasphemed  God  because  of  the 
hail;  for  the  plague  thereof  was  exceeding  great.”'  Conscience 
will  be  a  worm  to  gnaw  and  prey  upon  them ;  remorse  for  their 
sins  shall  seize  them,  and  torment  them  for  ever,  and  they  shall 
not  be  able  to  shake  it  off,  as  once  they  did;  for  “in  hell  their 
worm  dieth  not,”  Mark  ix.  45,  46.  Their  memory  will  serve 
but  to  aggravate  their  torment,  and  every  new  reflection  will 
bring  another  pang  of  anguish,  Luke  xvi.  25,  “  But  Abraham 
said,”  viz.  to  the  rich  man  in  hell,  “Son,  remember  that  thou 
in  thy  lifetime  receivedst  thy  good  things.” 

2.  The  torments  in  hell  are  manifold.  Put  the  case,  that  a 
man  were,  at  one  and  the  same  time,  under  the  violence  of  the 
gout,  gravel,  and  whatever  diseases  and  pains  have  ever  met 
together  in  one  body ;  the  torment  of  such  a  one  would  be  but 
light  in  comparison  with  the  torments  of  the  damned.  For,  as 
in  hell  there  is  an  absence  of  all  that  is  good  and  desirable,  so 
there  is  the  confluence  of  all  evils  there ;  since  all  the  effects  of 
sin  and  of  the  curse  take  their  place  in  it,  after  the  last  judg¬ 
ment,  Rev.  xx.  14,  “  And  death  and  hell  were  cast  into  the  lake 
of  fire.”  There  they  will  find  a  prison  they  can  never  escape 
out  of;  a  lake  of  fire,  where  they  will  be  ever  swimming  and 
burning;  a  pit,  whereof  they  will  never  find  a  bottom.  The 
worm  that  dies  not,  shall  feed  on  them,  as  on  bodies  which 
are  interred:  the  fire  that  is  not  quenched,  shall  devour  them, 
as  dead  bodies  which  are  burned.  Their  eyes  shall  be  kept  in 
blackness  of  darkness,  without  the  least  comfortable  gleam  of 
light ;  their  ears  filled  with  frightful  yellings  of  the  infernal 
crew.  They  shall  taste  nothing  but  the  vinegar  of  God's  wrath, 
the  dregs  of  the  cup  of  his  fury.  The  stench  of  the  burning 
lake  of  brimstone  will  be  the  smell  there ;  and  they  shall  feel 
extreme  pains  for  evermore. 

3.  They  will  be  most  exquisite  and  vehement  torments, 
causing  “weeping,  wailing,  and  gnashing  of  teeth,”  Matt.  xiii. 
42,  and  xxii.  13.  They  are  represented  to  us  under  the  notion 
of  pangs  in  travail,  which  are  very  sharp  and  exquisite.  So 
says  the  rich  man  in  hell,  Luke  xvi.  24,  “  I  am  tormented,”  to 
wit,  as  one  in  the  pangs  of  child-bearing,  “in  this  flame.”  Ah! 
dreadful  pangs!  horrible  travail,  in  which  both  soul  and  body 
are  in  pangs  together!  helpless  travail,  hopeless  and  endless! 
The  word  used  for  hell,  Matt.  v.  22,  and  in  divers  other  places 
of  the  New  Testament,  properly  denotes  the  valley  of  Hinnom ; 
the  name  being  taken  from  the  valley  of  the  children  of  Hin¬ 
nom,  in  which  was  Tophet,  2  Kings  xxiii.  10,  where  idolaters 
offered  their  children  to  Moloch.  This  is  said  to  have  been  a 
great  brazen  idol,  with  arms  like  a  man’s:  which  being  heated 
by  fire  within  it,  the  child  was  set  in  the  burning  arms  of  the 
idol,  and,  that  the  parent  might  not  hear  the  shrieks  of  the  child 


360 


THE  PUNISHMENT  OF  SENSE  IN  HELL. 


burning  to  death,  they  beat  drums  in  the  time  of  the  horrible 
sacrifice;  whence  the  place  had  the  name  of  Tophet.  Thus 
the  exquisiteness  of  the  torments  in  hell  are  pointed  out  to  us. 
Some  have  endured  grievous  tortures  on  earth,  with  surprising 
obstinacy  and  undaunted  courage :  but  men’s  courage  will  fail 
them  there,  when  they  find  themselves  fallen  into  the  hands  of 
the  living  God ;  and  no  escape  to  be  expected  for  ever.  It  is 
true,  there  will  be  degrees  of  torments  in  hell;  “It  shall  be 
more  tolerable  for  Tyre  and  Sidon,  than  for  Chorazin  and  Beth- 
saida,”  Matt.  xi.  21,  22.  But  the  least  load  of  wrath  there  xvill 
be  unsupportable ;  for  how  can  the  heart  of  the  creature  endure, 
or  his  hands  be  strong,  when  God  himself  is  a  consuming  fire  to 
him  ?  When  the  tares  are  bound  in  bundles  for  the  fire,  there 
will  be  bundles  of  covetous  persons,  of  drunkards,  profane 
swearers,  unclean  persons,  formal  hypocrites,  unbelievers,  and 
despisers  of  the  gospel,  and  the  like:  the  several  bundles  being 
cast  into  hell  fire,  some  will  burn  more  keenly  than  others, 
aceordinor  as  their  sins  have  been  more  heinous  than  those  of 

O 

others:  a  fiercer  flame  shall  seize  the  bundle  of  the  profane, 
than  the  bundle  of  unsanctified  moralists ;  the  furnace  will  be 
hotter  to  those  who  have  sinned  against  light,  than  to  those  who 
lived  in  darkness,  Luke  xii.  47,  48,  “  That  servant  which  knew 
his  Lord’s  will,  and  prepared  not  himself,  neither  did  according 
to  his  will,  shall  be  beaten  with  many  stripes.  But  he  that 
knew  not,  and  did  commit  things  worthy  of  stripes,  shall  be 
beaten  with  few  stripes.”  But  the  sentence  common  to  them 
all,  Matt.  xiii.  30,  “  Bind  them  in  bundles  to  burn  them,” 
speaks  the  great  vehemency  and  exquisiteness  of  the  lowest 
degree  of  torment  in  hell. 

4.  They  will  be  uninterrupted ;  there  is  no  intermission  there ; 
no  ease;  no,  not  for  a  moment.  They  “shall  be  tormented 
day  and  night  for  ever  and  ever,”  Rev  xx.  10.  Few  are  so 
tossed  in  this  world,  but  sometimes  they  get  rest;  but  the 
damned  shall  get  none;  they  took  their  rest  in  the  time  ap¬ 
pointed  of  God  for  their  labour.  Storms  are  rarely  seen,  with¬ 
out  some  space  between  showers ;  but  there  is  no  intermission 
in  the  storm  that  falls  on  the  wicked  in  hell.  There  deep  will 
be  calling  unto  deep,  and  the  waves  of  wrath  continually  rolling 
over  them.  There  the  heavens  will  be  always  black  to  them, 
and  they  shall  have  a  perpetual  night,  but  no  rest,  Rev.  xiv.  11, 
“  They  have  no  rest  day  nor  night.” 

5.  They  will  be  unpitied.  The  punishments  inflicted  on 
the  greatest  malefactors  on  earth,  draw  forth  some  compassion 
from  the  spectators;  but  the  damned  shall  have  none  to  pity 
them.  God  will  not  pity  them,  but  laugh  at  their  calamity, 
Prov.  i.  26.  The  blessed  company  in  heaven  shall  rejoice  in 
the  execution  of  God’s  righteous  judgment,  and  sing  while  the 


THE  PUNISHMENT  OF  SENSE  IN  HELL. 


361 


smoke  rises  up  for  ever  and  ever,  Rev.  xix.  3.  “  And  again  they 
said,  Hallelujah;  and  her  smoke  rose  up  for  ever  and  ever.” 
No  compassion  can  be  expected  from  the  devil  and  his  angels, 
who  delight  in  the  ruin  of  the  children  of  men,  and  are  and  will 
be  for  ever  void  of  pity.  Neither  will  one  pity  another  there, 
where  every  one  is  weeping  and  gnashing  his  teeth,  under  his 
own  insupportable  anguish  and  pain.  There,  natural  affection 
will  be  extinguished ;  the  parents  will  not  love  their  children, 
nor  children  their  parents ;  the  mother  will  not  pity  the  daugh¬ 
ter  in  these  flames,  nor  will  the  daughter  pity  the  mother:  the 
son  will  show  no  regard  to  his  father  there,  nor  the  servant 
to  his  master,  where  every  one  will  be  roaring  under  his  own 
torment. 

Lastly ,  To  complete  their  misery,  their  torments  shall  be 
eternal,  Rev.  xiv.  11,  “And  the  smoke  of  their  torments  as- 
cendeth  up  for  ever  and  ever.”  Ah!  what  a  frightful  case  is 
this,  to  be  tormented  in  the  whole  body  and  soul,  and  that  not 
with  one  kind  of  torment,  but  many ;  all  of  these  most  exquisite, 
and  all  this  without  any  intermission,  and  without  pity  from 
any!  What  heart  can  conceive  those  things  without  horror! 
Nevertheless,  if  this  most  miserable  case  were  at  length  to  have 
an  end,  that  would  afford  some  comfort;  but  the  torments  of 
the  damned  will  have  no  end;  of  the  which  more  afterwards. 

Use.  Learn  from  this,  1.  The  evil  of  sin.  It  is  a  stream 
that  will  carry  down  the  sinner,  till  he  be  swallowed  up  in  the 
ocean  of  wrath.  The  pleasures  of  sin  are  bought  too  dear,  at 
the  rate  of  everlasting  burnings.  .  What  availed  the  rich  man’s 
purple  clothing  and  sumptuous  fare,  when  in  hell  he  was  encir¬ 
cled  by  purple  flames,  and  could  not  have  a  drop  of  water  to 
cool  his  tongue  ?  Alas  !  that  men  should  indulge  themselves 
in  sin,  which  will  be  such  bitterness  in  the  end  !  that  they  should 
drink  so  greedily  of  the  poisonous  cup,  and  hug  that  serpent  in 
their  bosom,  that  will  sting  them  to  the  heart,  and  gnaw  out 
their  bowels  at  length.  2.  What  a  God  he  is  with  whom  we 
have  to  do  !  What  hatred  he  bears  to  sin,  and  how  severely  he 
punishes  it.  Know  the  Lord  to  be  most  just,  as  well  as  most 
merciful,  and  think  not  that  he  is  such  a  one  as  you  are ;  away 
with  the  fatal  mistake  ere  it  be  too  late,  Psal.  1.  21,  22,  “  Thou 
though  test  that  I  was  altogether  such  an  one  as  thyself ;  but  I 
will  reprove  thee,  and  set  them  in  order  before  thine  eyes.”  Now 
consider  this,  ye  that  forget  God,  lest  I  tear  you  in  pieces,  and 
there  be  none  to  deliver.”  The  fire  prepared  for  the  devil  and 
his  angels,  as  dark  as  it  is,  will  discover  God  to  be  a  severe  re¬ 
venger  of  sin.  Lastly ,  The  absolute  necessity  of  flying  to  the 
Lord  Jesus  Christ  by  faith  ;  the  same  necessity  of  repentance, 
and  holiness  of  heart  and  life.  The  avenger  of  blood  is  pursu¬ 
ing  thee,  0  sinner,  haste  and  escape  to  the  city  of  refuge. — 


362 


THE  PUNISHMENT  OF  SENSE  IN  HELL. 


Wash  now  in  the  fountain  of  the  Mediator’s  blood,  that  thou 
mayst  not  perish  in  the  lake  of  fire.  Open  thy  heart  to  him,  lest 
the  pit  close  its  mouth  on  thee.  Leave  thy  sins,  else  they  will 
ruin  thee  :  kill  them  else  they  will  be  thy  death  for  ever. 

Let  not  the  terror  of  hell-fire  put  thee  upon  hardening  thy 
heart  more,  as  it  may  do,  if  thou  entertain  that  wicked  thought, 
viz  :  “  There  is  no  hope,”  Jer.  ii.  25,  which,  perhaps,  is  more 
common  among  the  hearers  of  the  gospel,  than  many  are  aware 
of.  But  there  is  hope  for  the  worst  of  sinners,  who  will  come 
unto  Jesus  Christ.  If  there  are  no  good  qualifications  in  thee, 
as  certainly  there  can  be  none  in  a  natural  man,  none  in  any 
man,  but  what  are  received  from  Christ  in  him,  know,  that  he 
has  not  suspended  thy  welcome  on  any  good  qualifications:  do 
thou  take  him  and  his  salvation,  freely  offered  unto  all  to  whom 
the  gospel  comes.  “  Whosoever  will,  let  him  take  of  the  water 
of  life  freely,”  Rev.  xxii.  17.  “  Him  that  cometh  to  me,  I  will 

in  no  wise  cast  out,”  John  vi.  37.  It  is  true,  thou  art  a  sinful 
creature,  and  canst  not  repent ;  thou  art  unholy,  and  canst  not 
make  thyself  holy :  nay,  thou  hast  attempted  to  repent,  to  for¬ 
sake  sin,  and  to  be  holy,  but  still  missed  of  repentance,  refor¬ 
mation,  and  holiness  ;  and  therefore,  “  Thou  saidst,  There  is  no 
hope.  No,  for  I  have  loved  strangers,  and  after  them  will  I 
go.”  Truly  no  wonder  that  the  success  has  not  answered  thy 
expectation,  since  thou  hast  always  begun  thy  work  amiss. — 
But  do  thou  first  of  all  honour  God,  by  believing  the  testimony 
he  has  given  of  his  Son,  namely  that  eternal  life  is  in  him  :  and 
honour  the  son  of  God,  by  believing  on  him,  that  is,  embracing 
and  falling  in  with  the  free  offer  of  Christ,  and  of  his  salvation 
from  sin  and  from  wrath,  made  to  thee  in  the  gospel ;  trusting 
in  him  confidently  for  righteousness  to  thy  justification,  and 
also  for  sanctification;  seeing  “Of  God  he  is  made  unto  us  ” 
both  “righteousness  and  sanctification,”  1  Cor.  i.  30.  Then, 
if  thou  hast  as  much  credit  to  give  to  the  word  of  God,  as  thou 
wouldst  allow  to  the  word  of  an  honest  man,  offering  thee  a  gift, 
and  saying,  Take  it  and  it  is  thine:  thou  mayst  believe,  that 
God  is  thy  God,  Christ  is  thine,  his  salvation  is  thine,  thy  sins 
are  pardoned,  thou  hast  strength  in  him  for  repentance  and  for 
holiness ;  for  all  these  are  made  over  to  thee  in  the  free  offer 
of  the  gospel.  Believing  on  the  Son  of  God,  thou  art  justified, 
the  curse  is  removed.  And  while  it  lies  upon  thee,  how  is  it 
possible  thou  shouldst  bring  forth  the  fruits  of  holiness?  But, 
the  curse  removed,  that  death  which  seized  on  thee  with  the 
first  Adam,  according  to  the  threatening,  Gen.  ii.  17,  is  taken 
away.  In  consequence  of  which,  thou  shalt  find  the  bands  of 
wickedness,  now  holding  thee  fast  in  impenitence,  broken  asun¬ 
der  ,as  the  bands  of  that  death  ;  so  that  thou  wilt  be  able  to  repent 
indeed  from  the  heart :  thou  shalt  find  the  Spirit  of  life,  on 


SOCIETY  WITH  DEVILS. 


363 


whose  departure  that  death  ensued,  returned  to  thy  soul ;  so  that 
thenceforth  thou  shalt  be  enabled  to  live  unto  righteousness. 
No  man’s  case  is  so  bad,  but  it  may  be  mended  this  way,  in 
time,  to  be  perfectly  right  in  eternity  :  and  no  man’s  case  is  so 
good,  but  another  way  being  taken,  it  will  be  marred  for  time 
and  eternity  too. 

III.  The  damned  shall  have  the  society  of  devils  in  their 
miserable  state  in  hell:  for  they  must  depart  into  “fire  prepared 
for  the  devil  and  his  angels.”  O  horrible  company!  0  fright¬ 
ful  association!  who  would  choose  to  dwell  in  a  palace  haunted 
by  devils?  To  be  confined  to  the  most  pleasant  spot  of  earth, 
with  the  devil,  and  his  infernal  furies,  would  be  a  most  terrible 
confinement.  How  would  men’s  hearts  fail  them,  and  their 
hair  stand  up,  finding  themselves  environed  with  the  hellish 
crew !  But  ah !  how  much  more  terrible  must  it  be,  to  be  cast 
with  the  devils  into  one  fire,  locked  up  with  them  in  one  dun¬ 
geon,  shut  up  with  them  in  one  pit !  To  be  closed  up  in  a  den 
of  roaring  lions,  girded  about  with  serpents,  surrounded  with 
venomous  asps,  and  to  have  the  bowels  eaten  out  by  vipers, 
altogether  and  at  once,  is  a  comparison  too  low,  to  show  the 
misery  of  the  damned,  shut  up  in  hell  with  the  devil  and  his 
angels.  They  go  about  now  as  roaring  lions,  seeking  whom 
they  may  devour:  but  then  shall  they  be  confined  in  their  den 
with  their  prey.  They  shall  be  filled  to  the  brim  with  the 
wrath  of  God,  and  receive  the  full  torment,  Matt.  viii.  29, 
which  they  tremble  in  expectation  of,  James  ii.  19,  being  cast 
into  the  fire  prepared  for  them.  How  will  these  lions  roar  and 
tear !  how  will  these  serpents  hiss !  these  dragons  vomit  out 
fire !  what  horrible  anguish  will  seize  the  damned,  finding  them¬ 
selves  in  the  lake  of  fire,  with  the  devil,  who  deceived  them  ; 
drawn  thither  with  the  silken  cords  of  temptation,  by  these 
wicked  spirits;  and  bound  with  them  in  everlasting  chains 
under  darkness!  Rev.  xx.  10,  “And  the  devil  that  deceived 
them,  Avas  cast  into  the  lake  of  fire  and  brimstone,  Avhere  the 
beast  and  the  false  prophet  are,  and  shall  be  tormented  day  and 
night  for  ever  and  ever.” 

O !  that  men  would  consider  this  in  time,  renounce  the  devil 
and  his  lusts,  and  join  themselves  to  the  Lord  in  faith  and  holi¬ 
ness.  Why  should  men  choose  that  company  in  this  Avorld, 
and  delight  in  that  society,  they  would  not  desire  to  associate 
with  in  the  other  world  ?  Those  Avho  like  not  the  company  of 
the  saints  on  earth,  will  get  none  of  it  in  eternity;  but,  as  god¬ 
less  company  is  their  delight  now,  they  will  afterwards  get 
enough  of  it;  when  they  have  eternity  to  pass  in  the  roaring 
and  blaspheming  society  of  devils  and  reprobates  in  hell.  Let 
those  who  use  to  invocate  the  devil  to  take  them,  soberly  con- 


364  THE  ETERNITY  O?  THE  MISERY  OF  THE  DAMNED. 

sider,  that  the  company  so  often  invited,  will  be  terrible  at  last, 
when  come. 

IV.  And  lastly,  Let  us  consider  the  eternity  of  the  whole, 
the  everlasting  continuance  of  the  miserable  state  of  the  damned 
in  hell. 

First ,  If  I  could,  I  would  show  what  eternity  is ;  I  mean,  the 
creature’s  eternity.  But  who  can  measure  the  waters  of  the 
ocean;  or  who  can  tell  you  the  days,  years,  and  ages  of  eter¬ 
nity,  which  are  infinitely  more  than  the  drops  of  the  ocean  ? 
None  can  comprehend  eternity,  but  the  eternal  God.  Eternity 
is  an  ocean,  whereof  we  shall  never  see  the  shore;  it  is  a  deep, 
where  we  can  find  no  bottom;  a  labyrinth,  from  whence  we 
cannot  extricate  ourselves,  and  where  we  shall  ever  lose  the 
door.  There  are  two  things  we  may  say  of  it,  1.  It  has  a 
beginning.  God's  eternity  has  no  beginning,  but  the  creature’s 
has.  Once  there  was  no  lake  of  fire ;  and  those  who  have  been 
there  for  some  thousands  of  years,  were  once  in  time,  as  we 
now  are.  But,  2.  It  shall  never  have  an  end.  The  first  who 
entered  into  the  eternity  of  woe,  is  as  far  from  the  end  of  it,  as 
the  last  who  shall  go  thither  will  be  at  his  entry.  They  who 
have  launched  out  furthest  into  that  ocean,  are  as  far  from  land, 
as  they  were  the  first  moment  they  went  into  it:  and  thousands 
of  ages  after  this,  they  will  be  as  far  from  it  as  ever.  Where¬ 
fore  eternity,  which  is  before  us,  is  a  duration  that  has  a  begin¬ 
ning,  but  no  end.  It  is  a  beginning  without' a  middle,  a  begin¬ 
ning  without  an  end.  After  millions  of  years  passed  in  it,  still 
it  is  a  beginning.  God’s  wrath,  in  hell,  will  ever  be  the  wrath 
to  come.  But  there  is  no  middle  in  eternity.  When  millions 
of  ages  are  past  in  eternity,  what  is  past  bears  no  proportion  to 
what  is  to  come :  no,  not  so  much  as  one  drop  of  water,  falling 
from  the  tip  of  one’s  finger,  bears  to  all  the  waters  of  the  ocean. 
There  is  no  end  of  it:  while  God  is,  it  shall  be.  It  is  an  entry 
without  an  end  to  it;  a  continual  succession  of  ages;  a  glass 
always  running,  which  shall  never  run  out. 

Observe  the  continual  succession  of  hours,  days,  months,  and 
years,  how  one  still  follows  upon  another;  and  think  of  eter¬ 
nity,  wherein  there  is  a  continual  succession  without  end. 
When  you  go  out  in  the  night,  and  behold  the  stars  of  heaven, 
how  they  cannot  be  numbered  for  multitude,  think  of  the  ages 
of  eternity;  consider  also,  there  is  a  certain  definite  number  of 
stars,  but  no  number  of  the  ages  of  eternity.  When  you  see 
water  running,  think  how  vain  a  thing  it  would  be  to  sit  down 
by  it,  and  wait  till  it  should  run  out,  that  you  may  pass  over; 
observe  how  new  water  still  succeeds  to  that  which  passes  by 
you:  and  therein  you  have  an  image  of  eternity,  which  is  a 
river  that  never  dries  up.  They  who  wear  rings  have  an  image 


THE  ETERNITY  OF  THE  MISERY  OF  THE  DAMNED. 


365 


of  eternity  on  their  fingers;  and  they  who  handle  the  wheel, 
have  an  emblem  of  eternity  before  them;  for  to  which  part 
soever  of  the  ring  or  wheel  we  look,  one  will  still  see  another 
part  beyond  it:  and  on  whatever  moment  of  eternity  you  medi¬ 
tate,  there  is  still  another  beyond  it.  When  you  are  abroad  in 
the  fields,  and  behold  the  blades'  of  grass  on  the  earth,  which 
no  man  can  reckon;  think  with  yourselves,  that,  were  as  many 
thousands  of  years  to  come,  as  there  are  blades  of  grass  on  the 
ground,  even  those  would  have  an  end  at  length ;  but  eternity 
Avill  have  none.  When  you  look  to  a  mountain,  imagine  in 
your  hearts,  how  long  it  would  be,  ere  that  mountain  should  be 
removed,  by  a  little  bird  coming  but  once  every  thousand  years, 
and  carrying  away  but  one  grain  of  the  dust  thereof  at  once : 
the  mountain  would  at  length  be  removed  that  way,  and  brought 
to  an  end;  but  eternity  will  never  end.  Suppose  this  with 
respect  to  all  the  mountains  of  the  earth ;  nay,  with  respect  to 
the  whole  globe  itself:  the  grains  of  dust  of  which  the  whole 
of  it  is  made  up,  are  not  infinite;  and  therefore  the  last  grain 
would,  at  length,  come  to  be  carried  away,  as  above :  yet  eter¬ 
nity  would  be,  in  effect,  but  beginning. 

These  are  some  rude  draughts  of  eternity;  and  now  add 
misery  and  woe  to  this  eternity,  what  tongue  can  express  it! 
what  heart  can  conceive  it!  in  what  balance  can  that  misery  and 
that  woe  be  weighed ! 

Secondly ,  Let  us  take  a  view  of  what  is  eternal,  in  the  state 
of  the  damned  in  hell.  Whatever  is  included  in  the  fearful  sen¬ 
tence  determining  their  state,  is  everlasting:  therefore  all  the 
doleful  ingredients  of  their  miserable  state  will  be  everlasting; 
they  will  never  end.  The  text  expressly  declares  the  fire,  into 
which  they  must  depart,  to  be  everlasting  fire.  And  our  Lord 
elsewhere  tells,  us,  that  in  hell,  the  fire  never  shall  be  quenched, 
Mark  ix.  43;  with  an  eye  to  the  valley  of  Hinnom,  in  which, 
besides  the  before-mentioned  fire,  for  burning  of  the  children  to 
Molech,  there  was  ajso  another  fire  burning  continually,  to  con¬ 
sume  the  dead  carcasses  and  filth  of  Jerusalem :  so  the  Scripture, 
representing  hell-fire  by  the  fire  of  that  valley,  speaks  it  not 
only  to  be  most  exquisite,  but  also  everlasting.  Seeing,  then, 
the  damned  must  depart,  as  cursed  ones,  into  everlasting  fire,  it 
is  evident,  that, 

First ,  The  damned  themselves  shall  be  eternal;  they  will 
have  a  being  for  ever,  and  will  never  be  substantially  destroyed 
or  annihilated.  To  what  end  is  the  fire  eternal,  if  those  who 
are  cast  into  it  be  not  eternally  in  it?  It  is  plain,  the  everlasting 
continuance  of  the  fire  is  an  aggravation  of  the  misery  of  the 
damned.  But,  surely,  if  they  be  annihilated,  or  substantially 
destroyed,  it  would  be  indifferent  to  them,  whether  the  fire  be 
everlasting,  or  not.  Nay,  but  they  depart  into  everlasting  fire, 
to  be  everlastingly  punished  in  it.  Matt.  xxv.  46,  “  These 

24 


THE  ETERNITY  OF  THE  MISERY  OF  THE  DAMNED. 


shall  go  away  into  everlasting  punishment.”  Thus  the  execu¬ 
tion  of  the  sentence  is  a" certain  discovery  of  the  meaning  of  it. 
The  worm,  that  dies  not,  must  have  a  subject  to  live  in.  They, 
who  shall  have  no  rest,  day  nor  night,  Rev.  xiv.  11,  but  shall 
be  “  tormented  day  and  night  for  ever  and  ever,”  chap.  xx.  10, 
will  certainly  have  a  being  for  ever  and  ever,  and  not  be  brought 
into  a  state  of  eternal  rest  in  annihilation.  Destroyed  indeed 
they  shall  be :  but  their  destruction  will  be  an  everlasting  de¬ 
struction,  2  Thess.  i.  9;  a  destruction  of  their  well-being,  but 
not  of  their  being.  What  is  destroyed,  is  not  therefore  annihi¬ 
lated;  “Art  thou  come  to  destroy  us?”  said  the  devil  unto 
Jesus  Christ,  Luke  iv.  34.  The  devils  are  afraid  of  torment, 
not  of  annihilation,  Matt.  viii.  29,  “  Art  thou  come  hither  to 
torment  us  before  the  time  ?”  The  state  of  the  damned  is  indeed 
a  state  of  death:  but  such  a  death  it  is,  as  is  opposite  only  to  a 
happy  life  ;  as  is  clear  from  other  notions  of  their  state,  which 
necessarily  include  eternal  existence,  of  which  before.  As  they 
who  are  dead  in  sin,  are  dead  to  God  and  holiness,  yet  live  to 
sin;  so  dying  in  hell,  they  live,  but  separated  from  God,  and 
his  favour,  in  which  is  life,  Psal.  xxx.  5.  They  shall  ever  be 
under  the  pangs  of  death;  ever  dying,  but  never  dead,  or  abso¬ 
lutely  void  of  life.  How  desirable  would  such  a  death  be  to 
them!  but  it  will  flee  from  them  for  ever.  Could  each  one  kill 
another  there,  or  could  they,  with  their  own  hands,  tear  them¬ 
selves  into  lifeless  pieces,  their  misery  would  quickly  be  at  an 
end:  but  thqre  they  must  live,  who  chose  death,  and  refused 
life;  for  there  death  lives,  and  the  end  ever  begins. 

Secondly ,  The  curse  shall  lie  upon  them  eternally,  as  the 
everlasting  chain,  to  hold  them  in  the  everlasting  fire;  a  chain 
that  shall  never  be  loosed,  being  fixed  for  ever  about  them,  by 
the  dreadful  sentence  of  the  eternal  judgment.  This  chain, 
which  spurns  the  united  force  of  devils  held  fast  by  it,  is  too 
strong  to  be  broken  by  men,  who  being  solemnly  anathema¬ 
tized,  and  devoted  to  destruction,  can  never  be  recovered  to  any 
other  use. 

' 'Thirdly ,  Their  punishment  shall  be  eternal;  Matt.  xxv.  46, 
“  These  shall  go  away  into  everlasting  punishment.”  They 
will  be  for  ever  separated  from  God  and  Christ,  and  from  the 
society  of  the  holy  angels  and  saints;  between  whom  and  them 
an  impassable  gulf  will  be  fixed,  Luke  xvi.  26,  “Between  us 
and  you,”  says  Abraham,  in  the  parable,  to  the  rich  man  in  hell, 
“  there  is  a  great  gulf  fixed :  so  that  they  which  would  pass 
from  hence  to  you,  cannot;  neither  can  they  pass  to  us,  that 
would  come  from  thence.”  They  shall  for  ever  have  the  horri¬ 
ble  society  of  the  devil  and  his  angels.  There  will  be  no  change 
of  company  for  ever  in  that  region  of  darkness.  Their  torment 
in  the  fire  will  be  everlasting:  they  must  live  for  ever  in  it. — 
Several  authors,  both  ancient  and  modern,  tell  us  of  earth-flax, 


THE  ETERNITY  OF  THE  MISERY  OF  THE  DAMNED.  367 

or  salamander’s  hair,  [ asbestos ]  that  cloth  made  of  it,  being 
cast  into  the  fire,  is  so  far  from  being  burnt  or  consumed,  that 
it  is  only  made  clean  thereby,  as  other  things  are  by  washing. 
But  it  is  certain  the  damned  shall  be  tormented  for  ever  and 
ever  in  hell-fire,  and  not  substantially  destroyed,  Rev.  xx.  10. 
And  indeed  nothing  is  annihilated  by  fire,  but  only  dissolved. 
Of  what  nature  soever  hell  fire  is,  no  question  the  same  God, 
who  kept  the  bodies  of  the  three  children  from  burning  in  Nebu¬ 
chadnezzar’s  fiery  furnace,  can  also  keep  the  bodies  of  the 
damned  from  any  such  dissolution  by  hell-fire,  as  may  infer  pri¬ 
vation  of  life. 

Lastly ,  Their  knowledge  and  sense  of  their  misery  shall  be 
eternal,  and  they  shall  assuredly  know  that  it  will  be  eternal. — 
How  desirable  would  it  be  to  them,  to  have  their  senses  for  ever 
locked  up,  and  to  lose  the  consciousness  of  their  own  misery! 
as  one  may  rationally  suppose  it  to  fare  at  length  with  some,  in 
the  punishment  of  death  inflicted  on  them  on  earth,  and  as  it  is 
with  some  mad  people;  but  that  agrees  not  with  the  notion  of 
torment  for  ever  and  ever,  nor  the  worm  that  dies  not.  Nay, 
they  will  ever  have  a  lively  feeling  of  their  misery,  and  strongest 
impressions  of  the  wrath  of  God  against  them.  And  that  dread¬ 
ful  intimation  of  the  eternity  of  their  punishment,  made  to  them 
by  their  Judge,  in  their  sentence,  will  fix  such  impressions  of 
the  eternity  of  their  miserable  state  upon  their  minds,  as  they 
will  never  be  able  to  lay  aside ;  but  will  continue  with  them 
evermore  to  complete  their  misery.  This  will  fill  them  with 
everlasting  despair;  a  most  tormenting  passion,  which  will  con¬ 
tinually  rend  their  hearts,  as  it  were,  in  a  thousand  pieces.  To 
see  floods  of  wrath  ever  coming,  and  never  to  cease ;  to  be  ever 
in  torment,  and  to  know  that  there  shall  never,  never  be  a  re¬ 
lease,  will  be  the  topstone  put  on  the  misery  of  the  damned.  If 
“  hope  deferred  maketh  the  heart  sick,”  Prov.  xiii.  12,  how 
killing  will  be  hope  rooted  up,  slain  outright,  and  buried  for  ever 
out  of  the  creature’s  sight!  This  will  fill  them  with  hatred  and 
rage  fagainst  God,  their  known  irreconcilable  enemy:  and,  un¬ 
der  it,  they  will  roar  for  ever,  like  wild  bulls  in  a  net,  and  fill 
the  pit  with  blasphemies  evermore. 

I  might  here  show  the  reasonableness  of  the  eternity  of  the 
punishment  of  the  damned  :  but,  having  already  spoken  of  it, 
in  vindicating  the  justice  of  God,  in  his  subjecting  men,  in  their 
natural  state,  to  eternal  wrath,  I  only  remind  you  of  three 
things:  1.  The  infinite  dignity  of  the  party  offended  by  sin, 
requires  an  infinite  punishment  to  be  inflicted  for  the  vindica¬ 
tion  of  his  honour ;  since  the  demerit  of  sin  riseth  according  to 
the  dignity  and  excellency  of  the  person  against  whom  it  is 
committed.  The  party  offended  is  the  great  God,  the  chief 
good ;  the  offender,  a  vile  worm  ;  in  respect  of  perfection,  infi¬ 
nitely  distant  from  God,  to  whom  he  is  indebted  for  all  that  he 


368  THE  ETERNITY  of  the  misery  of  the  damned. 

ever  had,  implying  any  good  or  perfection  whatever.  This 
then  requires  an  infinite  punishment  to  be  inflicted  on  the  sin¬ 
ner  ;  which,  since  it  cannot  in  him  be  infinite  in  value,  must 
needs  be  infinite  in  duration,  that  is  to  say  eternal.  Sin  is  a 
kind  of  infinite  evil,  as  it  wrongs  an  infinite  God ;  and  the  guilt 
and  defilement  thereof  is  never  taken  away,  but  endures  for 
ever,  unless  the  Lord  himself  in  mercy  remove  it.  God,  who 
is  offended,  is  eternal,  his  being  never  comes  to  an  end :  the 
sinful  soul  is  immortal,  and  the  man  shall  live  for  ever :  the  sin¬ 
ner  being  without  strength,  Rom.  v.  6,  to  expiate  his  guilt,  can 
never  put  away  the  offence  ;  therefore  it  ever  remains,  unless  the 
Lord  put  it  away  himself,  as  in  the  elect,  by  his  Son’s  blood. 
Wherefore  the  party  offended,  the  offender,  and  the  offence, 
ever  remaining,  the  punishment  cannot  but  be  eternal.  2.  The 
sinner  would  have  continued  the  course  of  his  provocations 
against  God  for  ever  without  end,  if  God  had  not  put  a  check 
to  it  by  death.  As  long  as  they  were  capable  to  act  against  him 
in  this  world,  they  did  it;  and  therefore  justly  will  he  act 
against  them,  while  he  is  ;  that  is,  for  ever.  God,  who  judges 
of  the  will,  intents,  and  inclinations  of  the  heart,  may  justly 
do  against  sinners,  in  punishing,  as  they  would  have  done 
against  him  in  sinning. 

Lastly,  Though  I  put  not  the  stress  of  the  matter  here,  yet 
it  is  just  and  reasonable,  that  the  damned  suffer  eternally,  since 
they  will  sin  eternally  in  hell,  gnashing  their  teeth,  Matt.  viii. 
12,  under  their  pain,  in  rage,  envy,  and  grudge  ;  compare  Acts 
vii.  54;  Psal.  cxii.  10;  Luke  xiii  28;  and  blaspheming  God 
there,  Rev.  xvi.  21,  while  they  are  “  driven  away  in  their  wick¬ 
edness,”  Prov.  xiv.  32.  That  the  wicked  be  punished  for  their 
wickedness,  is  just ;  and  it  is  no  ways  inconsistent  with  justice, 
that  the  being  of  the  creature  be  continued  for  ever :  wherefore, 
it  is  just,  that  the  damned,  continuing  wicked  eternally,  do  suf¬ 
fer  eternally  for  their  wickedness.  The  misery,  under  which 
they  sin,  can  neither  free  them  from  the  debt  of  obedience,  nor 
excuse  their  sinning,  and  make  it  blameless.  The  creature,  as 
a  creature,  is  bound  unto  obedience  to  his  Creator ;  and  no  pun¬ 
ishment  inflicted  on  him  can  free  him  from  it,  any  more  than 
the  malefactor’s  prison,  irons,  whipping,  and  the  like,  set  him 
at  liberty  again,  to  commit  the  crimes  for  which  he  is  imprison¬ 
ed  or  whipped.  Neither  can  the  torments  of  the  damned  ex¬ 
cuse,  or  make  blameless,  their  horrible  sinning  under  them,  any 
more  than  exquisite  pains,  inflicted  upon  men  on  earth,  can  ex¬ 
cuse  their  murmuring,  fretting,  and  blaspheming  against  God 
under  them.  It  is  not  the  wrath  of  God,  but  their  own  wicked 
nature,  that  is  the  true  cause  of  their  sinning  under  it ;  for  the 
holy  Jesus  bore  the  wrath  of  God,  without  so  much  as  one  un¬ 
becoming  thought  of  God,  and  far  less  any  one  unbecoming 
word. 


A  MEASURING  REED. — A  BALANCE  OF  THE  SANCTUARY.  369 

Use  I.  Here  is  a  measuring  reed :  O  that  men  would  apply 
it.  ,First,  Apply  it  to  your  own  time  in  this  world,  and  you 
will  find  your  time  to  be  very  short.  A  prospect  of  much  time 
to  come  proves  the  ruin  of  many  souls.  Men  will  be  reckoning 
their  time  by  years,  like  the  rich  man,  Luke  xii.  19,  20,  when, 
it  may  be,  there  are  not  many  hours  of  it  to  run.  But  reckon 
as  you  will,  laying  your  time  to  the  measuring  reed  of  eternity, 
you  will  see  your  age  is  as  nothing.  What  a  small  and  incon¬ 
siderable  point  is  sixty,  eighty,  or  a  hundred  years,  in  respect 
of  eternity !  Compared  with  eternity,  there  is  a  greater  dispro¬ 
portion,  than  between  a  hair’s  breadth  and  the  circumference  of 
the  whole  earth.  Why  do  we  sleep  then  in  such  a  short  day, 
while  we  are  in  hazard  of  losing  rest  through  the  long  night  of 
eternity?  Secondly ,  Apply  it  to  your  endeavours  for  salvation, 
and  they  will  be  found  very  scanty.  When  men  are  pressed  to 
diligence  in  their  salvation  work,  they  are  ready  to  say,  “  To 
what  purpose  is  this  waste?”  Alas!  if  it  were  to  be  judged  by 
our  diligence,  what  it  is  that  we  have  in  view ;  as  to  the  most 
part  of  us,  no  man  could  thereby  conjecture,  that  we  have  eter¬ 
nity  in  view.  If  we  duly  considered  eternity,  we  could  not  but 
conclude,  that,  to  leave  no  means  appointed  of  God  unessayed, 
till  we  get  our  salvation  secured;  to  refuse  rest  or  comfort  in 
any  thing,  till  we  are  sheltered  under  the  wings  of  the  Mediator; 
to  pursue  our  great  interest  with  the  utmost  vigour;  to  cut  off 
lusts  dear  as  right  hands  and  right  eyes;  to  set  our  faces  reso¬ 
lutely  against  all  difficulties,  and  fight  our  way  through  all  the 
opposition  made  by  the  devil,  the  world,  and  the  flesh;  are,  all 
of  them  together,  little  enough  for  eternity. 

Use  II.  Here  is  a  balance  of  the  sanctuary,  by  which  we  may 
understand  the  lightness  of  what  is  falsely  thought  weighty; 
and  the  weight  of  some  things,  by  many  reckoned  to  be  very 
light. 

First ,  Some  things  seem  very  weighty,  which,  weighed  in 
this  balance,  will  be  found  very  light.  1.  Weigh  the  world, 
and  all  that  is  in  it,  the  lust  of  the  flesh,  the  lust  of  the  eyes, 
and  the  pride  of  life,  and  the  whole  will  be  found  light  in  the 
balance  of  eternity.  Weigh  herein  all  worldly  profits,  gains, 
and  advantages:  and  you  will  quickly  see,  that  a  thousand 
worlds  will  not  be  adequate  to  the  cost  of  the  eternity  of  woe. 
“  For  what  is  a  man  profited,  if  he  shall  gain  the  whole  world, 
and  lose  his  own  soul?”  Matt.  xvi.  26.  Weigh  the  pleasures 
of  sin,  which  are  but  for  a  season,  with  the  fire  that  is  everlast¬ 
ing,  and  you  show  yourselves  to  be  fools  and  madmen,  to  run 
the  hazard  of  the  one  for  the  other.  2.  Weigh  your  afflictions 
in  this  balance,  and  you  will  find  the  heaviest  of  them  very 
light,  in  respect  of  the  weight  of  eternal  anguish.  Impatience 
under  affliction,  especially  when  worldly  troubles  so  embitter 
men’s  spirits,  that  they  cannot  relish  the  glad  tidings  of  the  gos- 


370 


A  BALANCE  OF  THE  SANCTUARY. 


pel,  speaks  great  regardlessness  of  eternity.  As  a  small  and 
inconsiderable  loss  will  be  very  little  at  heart  with  him,  who 
sees  himself  in  danger  of  losing  his  whole  estate;  so  troubles  in 
the  world  will  appear  but  light  to  him  who  has  a  lively  view  of 
eternity.  Such  a  one  will  stoop,  and  take  up  his  cross,  what¬ 
ever  it  be,  thinking  it  enough  to  escape  eternal  wrath.  3.  Weigh 
the  most  difficult  and  uneasy  duties  of  religion  here,  and  you 
will  no  more  reckon  the  yoke  of  Christ  unsupportable.  Re¬ 
pentance,  and  bitter  mourning  for  sin,  on  earth,  are  very  light 
in  comparison  of  eternal  weeping,  wailing,  and  gnashing  of  teeth 
in  hell.  To  wrestle  with  God  in  prayer,  weeping  and  making 
supplication  for  the  blessing  in  time,  is  far  easier  than  to  lie 
under  the  curse  through  all  eternity.  Mortification  of  the  most 
beloved  lust  is  a  light  thing,  in  comparison  with  the  second  death 
in  hell.  Lastly ,  Weigh  your  convictions  in  this  balance.  0! 
how  heavy  do  these  lie  upon  many,  till  they  get  them  shaken 
off!  They  are  not  disposed  to  continue  with  them,  but  strive  to 
get  clear  of  them,  as  of  a  mighty  burden.  But  the  worm  of  an 
ill  conscience  will  neither  die  nor  sleep  in  hell,  though  we  may 
now  lull  it  asleep  for  a  time.  And  certainly  it  is  easier  to 
entertain  the  sharpest  convictions  in  this  life,  if  they  lead  us 
to  Christ,  than  to  have  them  fixed  for  ever  in  the  conscience, 
and  to  be  in  hell  totally  and  finally  separated  from  him. 

Secondly ,  But,  on  the  other  hand,  1.  Weigh  sin  in  this 
balance;  and,  though  now  it  seems  but  a  light  thing  to  you,  you 
will  find  it  a  weight  sufficient  to  turn  up  an  eternal  weight  of 
wrath  upon  you.  Even  idle  words,  vain  thoughts,  and  unpro¬ 
fitable  actions,  weighed  in  this  balance,  and  considered  as  fol¬ 
lowing  the  sinner  into  eternity,  will  each  of  them  be  heavier 
than  the  sand  of  the  sea:  time  idly  spent,  will  make  a  weary 
eternity.  Now  is  your  seed-time  ;  thoughts,  words,  and  actions, 
are  the  seed  sown :  eternity  is  the  harvest.  Though  the  seed 
now  lies  under  the  clod,  unregarded  by  most  men,  every  the 
least  grain  shall  spring  up  at  length ;  and  the  fruit  will  be  accord¬ 
ing  to  the  seed,  Gal.  vi.  8.  “  For  he  that  soweth  to  his  flesh, 

shall  of  the  flesh  reap  corruption,  that  is,  destruction;  but  he  that 
soweth  to  the  Spirit,  shall  of  the  Spirit  reap  life  everlasting.” — 
2.  Weigh  in  this  balance  your  time  and  opportunities  of  grace 
and  salvation,  and  you  will  find  them  very  weighty.  Precious 
time,  and  seasons  of  grace,  Sabbaths,  communions,  prayers, 
sermons,  and  the  like,  are  by  many,  now-a-days  made  light  of: 
but  the  day  is  coming,  when  one  of  these  will  be  reckoned  more 
valuable  than  a  thousand  worlds,  by  those  who  now  have  the 
least  value  for  them.  When  they  are  gone  for  ever,  and  the  loss 
cannot  be  retrieved;  those  will  see  the  worth  of  them,  who  will 
not  now  see  it. 

Use  III.  and  last.  Be  warned  and  stirred  up  to  flee  from  the 
wrath  to  come.  Mind  eternity,  and  closely  ply  the  work  of 


EXHORTATIONS  TO  FLEE  FROM  THE  WRATH  TO  COME. 


your  salvation.  What  are  you  doing,  while  you  are  not  so 
doing?  Is  heaven  a  fable,  or  hell  a  mere  scarecrow?  Must 
we  live  eternally,  and  shall  we  be  at  no  more  pains  to  escape 
everlasting  misery?  Will  faint  wishes  take  the  kingdom  of 
heaven  by  force?  And  will  such  drowsy  endeavours,  as  most 
men  satisfy  themselves  with,  be  accounted  fleeing  from  the 
wrath  to  come?  You  who  have  already  fled  to  Christ,  up, 
and  be  doing:  you  who  have  begun  the  work,  go  on,  loiter  not, 
but  “  work  out  your  salvation  with  fear  and  trembling,”  Phil, 
ii.  12.  “  Fear  him  which  is  able  to  destroy  both  soul  and  body 
in  hell,”  Matt.  x.  28.  Remember,  you  are  not  yet  ascended 
into  heaven:  you  are  but  in  your  middle  state.  The  everlasting 
arms  hgve  drawn  you  out  of  the  gulf  of  wrath  you  were  plunged 
into,  in  your  natural  state;  they  are  still  underneath  you,  that 
you  can  never  fall  down  into  it  again;  nevertheless,  you  have 
not  yet  got  up  to  the  top  of  the  rock:  the  deep  below  you  is 
frightful;  look  at  it,  and  hasten  your  ascent.  You  who  are  yet 
in  your  natural  state,  lift  up  your  eyes,  and  take  a  view  of  the 
eternal  state.  Arise,  ye  profane  persons,  ye  ignorant  ones,  ye 
formal  hypocrites,  strangers  to  the  power  of  godliness,  flee  from 
the  wrath  to  come.  Let  not  the  young  venture  to  delay  a  mo¬ 
ment  longer,  nor  the  old  put  off  this  work  any  more  :  “  To-day, 
if  you  will  hear  his  voice,  harden  not  your  hearts  ;”  lest  he 
swear  in  his  wrath,  that  you  shall  never  enter  into  his  rest.  It 
is  no  time  to  linger  in  a  state  of  sin,  as  in  fSodom,  when  fire  and 
brimstone  are  coming  down  on  it  from  the  Lord.  Take  warning 
in  time.  They  who  are  in  hell,  are  not  troubled  with  such 
warnings;  but  are  enraged  against  themselves,  because  they 
slighted  the  warning  when  they  had  it. 

Consider,  I  pray  you,  1.  How  uneasy  it  is  to  lie  one  whole 
night  on  a  soft  bed  in  perfect  health,  when  we  very  fain  would 
have  sleep,  but  cannot  get  it,  sleep  being  departed  from  us. — 
How  often  should  we,  in  that  case,  wish  for  rest!  how  full  of 
tossings  to  and  fro  !  But  ah!  how  dreadful  must  it  then  be  to  lie 
in  sorrow,  wrapped  up  in  scorching  flames  through  eternity,  in 
.that  place  where  they  have  no  rest  day  nor  night!  2.  How 
terrible  would  it  be,  to  live  under  violent  pains  of  the  cholic  or 
gravel,  for  forty  or  sixty  years  together,  without  any  intermis¬ 
sion  !  Yet  that  is  but  a  very  small  thing  in  comparison  of  eternal 
separation  from  God,  the  worm  that  never  dies,  and  the  fire 
that  is  never  quenched.  3.  Eternity  is  an  awful  thought ;  O  long, 
long,  endless  eternity!  But  will  not  every  moment,  in  eternity 
of  woe,  seem  a  month,  and  every  hour  a  year,  in  that  most 
wretched  and  desperate  condition?  hence,  ever  and  ever,  as 
it  were,  a  double  eternity.  The  sick  man  in  the  night,  tossing 
to  and  fro  on  his  bed,  says  it  will  never  be  day;  complains,  that 
his  pain  ever  continues,  never,  never  abates.  Are  these  petty 
time-eternities,  which  men  form  to  themselves,  in  their  own 


372  EXHORTATIONS  to  flee  from  the  wrath  to  come. 

imaginations,  so  very  grievous?  Alas!  then,  how  grievous, 
how  utterly  insupportable,  nnust  real  eternity  of  woe,  and  all 
manner  of  miseries,  be!  Lastly ,  There  will  be  space  enough 
there  to  reflect  on  all  the  ills  of  our  hearts  and  lives,  which  we 
cannot  get  time  to  think  of  now;  and  to  see  that  all  that  was 
said  of  the  impenitent  sinner’s  hazard,  was  true,  and  that  the 
half  was  not  told.  There  will  be  space  enough  in  eternity  to 
carry  on  delayed  repentance,  to  rue  one’s  follies  when  it  is  too 
late;  and  in  a  state  past  remedy,  to  speak  forth  these  fruitless 
wishes,  “O  that  I  had  never  been  born!  that  the  womb  had 
been  my  grave,  and  I  had  never  seen  the  sun  !  O  that  I  had 
taken  warning  in  time,  and  fled  from  this  wrath,  while  the  door 
of  mercy  was  standing  open  to  me !  O  that  I  had  never  heard 
the  gospel,  that  I  had  lived  in  some  corner  of  the  world,  where 
a  Saviour,  and  the  great  salvation,  were  not  once  named !”  But 
all  in  vain.  What  is  done  cannot  be  undone ;  the  opportunity 
is  lost,  and  can  never  be  retrieved ;  time  is  gone,  and  can  never 
be  recalled.  Wherefore,  improve  time,  while  you  have  it,  and 
do  not  wilfully  ruin  yourselves,  by  stopping  your  ears  to  the 
gospel  call. 

And  now,  if  you  would  be  saved  from  the  wrath  to  come, 
and  never  go  into  this  place  of  torment,  take  no  rest  in  your 
natural  state ;  believe  the  sinfulness  and  misery  of  it,  and  labour 
to  get  out  of  it  quickly,  fleeing  unto  Jesus  Christ  by  faith. 
Sin  in  you  is  the  seed  of  hell :  and,  if  the  guilt  and  reigning 
power  of  it  be  not  removed  in  time,  they  will  bring  you  to  the 
second  death  in  eternity.  There  is  no  way  to  get  them  remov¬ 
ed,  but  by  receiving  of  Christ,  as  he  is  offered  in  the  gospel, 
for  justification  and  sanctification  :  and  he  is  now  offered  to  you 
with  all  his  salvation,  Rev.  xxii.  12,  17,  “And behold,  I  come 
quickly,  and  my  reward  is  with  me,  to  give  to  every  man  ac¬ 
cording  as  his  work  shall  be.  And  the  Spirit  and  the  bride 
say,  Come;  and  let  him  that  heareth,  say,  Come;  and  let  him 
that  is  athirst,  Come.  And  whosoever  will,  let  him  take  of  the 
water  of  life  freely.”  Jesus  Christ  is  the  Mediator  of  peace, 
and  the  fountain  of  holiness:  he  it  is  who  delivers  us  from  the 
wrath  to  come.  “  There  is  no  condemnation  to  them  which 
are  in  Christ  Jesus,  who  walk  not  after  the  flesh,  but  after  the 
Spirit,”  Rom.  viii.  1.  And  the  terrors  of  hell,  as  well  as  the 
joys  of  heaven,  are  set  before  you,  to  stir  you  up  to  cordial 
receiving  of  him,  with  all  his  salvation  ;  and  to  incline  you  unto 
the  way  of  faith  and  holiness,  in  which  alone  you  can  escape 
the  everlasting  fire.  May  the  Lord  himself  make  them  effec¬ 
tual  to  that  end. 

Thus  far  of  man’s  eternal  state ;  which,  because  it  is  eternal, 
admits  no  succeeding  one  for  ever. 


THE  END. 


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